AMong all the Metaphors where­by the Wisdom of God hath seen sit, to set forth the Ex­cellency and Commodious­ness of Christ his Son; as he is de­sign'd for the Happiness and Comfort of poor elected Sinners: None so sets him forth (to the life) as this of the Appletree, as will most plainly appear by two things.

First. By explaining (or unfolding) the Sense and Meaning of the Spirit of God in this Allegory or Metaphor.

Secondly, By a due and scriptural Ap­plication of the same to the Souls of [Page 2]poor, weak, tempted Believers, for the Relief and Comfort of whom the same is left upon Record.

I begin with the first (viz.) to Ex­plain and unfold the Sense and Mean­ing of the Spirit of God in this Allegory or Metaphor.

The design of the Spirit of God in this Allegory is, (I humbly conceive) to set forth the incomparable and trans­cendent Excellency of Jesus Christ, a­bove all other of Adams Children, and that on a twofold Account.

First, On the Account of what he is in himself.

Secondly, On the Account of the great Work he is design'd and call'd to by his Father.

First, On the Account of what Christ is in himself; he far (and unspeakably) transcends all the Children of Adam, so witnesseth the Spirit of God concern­ing him, Psal. 45.2. Thou art fairer than the Chlidren of Men, Grace is poured into thy Lips, therefore God hath Blessed thee for ever. To this also wit­nesseth the Church of God (the true Spouse of Christ) which is acted and guided by the Spirit of God, Cant. 5.10. My Beloved is white and ruddy, the chief­est among ten thousand. and ver. 16. His [Page 3]mouth is most sweet; yea, he is altoge­ther lovely. This transcendent Excel­lency of Christ (in himself) on which account he Excells all the Children of Adam, is to be considered with respect to two things.

First, In respect of his Godhead, as Christ is God, he is blest with an un­created essential Excellency above all Created Beings, from whom (as such) all created and communicated Excellen­cy in Angels and Saints flows and springs, Zach. 13.7. Jo. 17.5. Phil. 2.9. Heb. 1.3.

Secondly, In respect of his Hu­manity, Christ is (transcendently) more Excellent than all the Children of Adam, and that on a twofold Ac­count.

First, On the account of the Spot­less Purity and perfect Integrity of his Human Nature, whereby a Founda­tion was laid for uniting the elect World to God in a Bond of an Everlasting U­nion. Had not the Humanity of Christ been spotless, and free from all Stain of sin; it could not (possibly) have been capable of Union with th [...] Divine Being, Psal. 5.4. Mal. 1.13. 2 Cor. 5.21. It is on this Account that Christ is stil'd the Lamb of God, Jo. 1.36. [Page 4] John speaks with Allusion to the Pascal Lamb under the Law, which was to be a Lamb without Spot or Blemish, Exod. 12.5. To this also alludes the Apostle Peter, 1 Pet. 1.19. But with the pre­cious Blood of Christ, as of a Lamb with­out Blemish, and without Spot.

The sinless Purity of his Human Na­ture, and the exact Conformity of all his Human Actions to the demand of Gods Law, are here intended.

Secondly, On the Account of the ex­traordinary Anointing of the Spirit, poured out on the Humanity of Christ, to sit and meeten him for the great Work of Mediation between God and elect Sinners. Of this Christ himself gives an Account by the Evangelical Prophet, Esa. 61.1. The Spirit of the Lord God is upon me, because the Lord hath a­nointed me, to Preach glad tidings to the meek, &c.

This was excellently held forth in the Person of Aaron the High Priest (under the dark Dispensation of the ceremonial Administration) an Emi­nent and Glorious Type and Shadow of Christ the Elects High Priest, Psal. 133.2.

It is like the Precious Ointment (upon the Head) that ran down upon the Beard, even Aarons Beard, that went down to the Skirts of his Gar­ment: The material Oyl wherewith Aaron (Christs Type) was anointed, did prefigure and type out the Effu­sion of the Spirits, Gifts and Graces on the Human Nature of Christ to fit and qualifie him for the Work the Fa­ther hath sent him about; this anoint­ing was poured out on Christ without measure, as witnesseth the Scripture, Jo. 3 34. For he whom God hath sent speaketh the Words of God, for God giveth not the Spirit by measure unto him: This is further backt and con­firm'd by Colos. 1.19. For it pleased the Father that in him should all fulness dwell. And Colos. 2.9. For in him dwelleth all the fulness of the Godhead bodily.

Besides the personal Anointing of Christs Human Nature, wherewith the Father anointed him above his fellows, Psal. 45.7. there was a (Soul enrich­ing) Stock of Grace put into his Hands (as Mediator) in time to be commu­nicated to all the Elect, who are to be the Members of his Mystical Body: Hence it is, that Believers are said to [Page 6]receive of Christ's Fulness; Jo. 1.16. And of his Fulness have all we received, and Grace for Grace. Ephes. 4.7. But unto every one of us is given Grace, ac­cording to the measure of the Gift of Christ.

Christ (as God) is the Source and Fountain of all the Graces of Believers, as God-man, he is the Meriter and Pur­chaser of all Grace for them; and Christ (as Mediator) he hath the dispencing Power committed to him (by the Fa­ther,) to communicate to, and bestow upon every Member of his Body, what measure of Grace he pleaseth.

Secondly, Christ (far) excels all A­dam's Children, on the account of the Work to which the Father design'd him in Eternity, and whereto he (in time) call'd him.

This great Work is to reconcile God and elect Sinners together, by the Inter­position of his Mediatorial Righteous­ness, to make up that Breach which the Sin (and Apostacy) of Adam had effected between God and the Elect, and to keep and continue them in an everlasting Co­venant of Love and Peace, so as that there should never be any Possibility of their being at Enmity any more for e­ver, 2 Cor. 5.19. to wit, that God was [Page 7]in Christ, reconciling the World unto himself, not imputing their Trespasses to them. By World in this, (as in other places) is intended the elect World, for whom Christ was made Sin and a Curse; and between whom and God (his offended Father) he stept in (as a Mediator) to make Peace, by offering up himself in Sacrifice to God's Justice, 1 Tim. 2.5, 6. for there is one God, and one Mediator between God and Men, the Man Christ Jesus.

Who gave himself a Ransom for all, to be testified in due time.

Compare with this, Jo. 10.15. and Jo. 17.9. and it will (plainly) appear, that Christ became a Mediator of Re­demption and Intercession for God's E­lect, and none else.

If what hath been said, concerning what Christ is in himself, and the great Work to which the Father hath design'd and call'd him, be rightly considered, it will appear, (beyond all Contradiction) that he infinitely excels and transcends all the Children of Adam. None of A­dam's Posterity were ever qualified like him; neither were any of them ever call'd to so great and glorious a Work as he was: this in the general.

But more particularly, to come to the Allegory or Metaphor, by which his transcendent Excellency is (allegorical­ly) set forth, there are three things in the Apple-Tree which bespeaks the Lord Jesus, a None-such to the Elect.

First, The Lowness and Comliness of the Apple-Tree above other Trees: It grows lower and nearer the Ground than other Trees (usually) do.

The matchless Lowliness and Humili­ty of Christ is (hereby) set forth; none could ever compare with him herein. Mat. 11.29. Take my Yoke upon you, and learn of me, for I am meek and lowly.

This is anciently Predicted of him, as appears Zach. 9.9. Rejoyce greatly O Daughter of Zion, shout O Daughter of Jerusalem, behold thy King cometh unto thee; he is just, and having Salvation, lowly, and riding upon an Ass, and upon a Colt, the Foal of an Ass, Mat. 21.4, 5. Six things wherein this will appear.

First, His condescending to become his Father's Inferior; first as a Son, (a Relation which imports Superiority and Inferiority) Psal. 2.7. I will declare the Decree the Lord hath said unto me, Thou art my Son, this day have I begotten thee, &c. Jo. 3.16. For God so loved the World, that he gave his only begotten Son, [Page 9]&c. Jo. 14.28. For my Father is greater than I.

Secondly, As a Servant, to do his Work; Psal. 89.20. I have found Da­vid my Servant, with my Holy Oil have I anointed him. Esa. 42.1. Behold my Ser­vant, whom I uphold, mine Elect, in whom my Soul delighteth.

* This Inferiority of Christ to God, is to be understood in respect of the Of­fice he voluntarily took on him (for the Elects sake,) not in respect of Nature or Essence, as appears Zach. 13.7. Awake O Sword against my Shepherd, and against the Man that is my Fellow. Jo. 10.30. I and my Father are one. Heb. 1.3. Who being the Brightness of his Glory, and the express Image of his Person, &c.

Secondly, His condescending to assume the Humane Nature: Heb. 2.14. For­asmuch as the Children did partake of Flesh and Blood, he also himself took part of the same. Vers. 16. For verily he took not upon him the Nature of Angels, but he took upon him the Seed of Abraham.

There are two things, which (if con­sidered) will put a bright Lustre on this Act of Christ's Condescention.

First, The Baseness of the Matter of that Body he assumed, viz. A Clod of Earth, and that the worst of Earth, viz. [Page 10]Red Earth; so the word Adam in He­brew signifies.

Secondly, The abject State and wretched Condition into which it fell, by the Apostacy and Rebellion of Adam, to which he knew he must become sub­ject. Hence it is, he is stiled a Man of Sorrows, and acquainted with Grief. Esa. 53.3, 4. Rom. 8.3. For what the Law could not do, in that it was weak, (through the Flesh) God sending his own Son in the likeness of sinful Flesh, &c.

Thirdly, In his being Born of mean Parents. Christ (as God) did single out and choose the Womb in which his Hu­manity was to be Conceived; which was not an Empress, a Queen, or some Lady of Rich and Noble Extraction, (ac­cording to the Flesh) but a mean and de­spicable Maid, of a mean and poor Fa­mily, so poor, that she was not able to compass a Lamb, but must be trusting to a pair of Turtle Doves, for a Sacrifice, Luke 2.24. compared with Lev. 12.8. I marvel which of all the wise Men, or the Professors of this Age would freely make such a Choice for themselves or theirs? Christ had regard to the Pro­mise, not to Riches or Honours.

Fourthly, His taking on him the form of a Servant. Psal. 40.6. Sacrifice and [Page 11]offering thou didst not desire, mine Ears thou diggedst thorow. David (persona­ting Christ) speaks with Allusion to to Exod 21.6. where the Law for Ser­vants is set down, that Ceremony of Boring the Servants Ear thorow with an Aull, did prefigure Christs perpetu­al Servitude (to his Father) until he should finish the Work he had underta­ken to go thorow with, Jo. 17.4. I have glorified thee on the earth, I have finished the work which thou gavest me to do. Phil. 2.7. And made himself of no Reputation, and took upon him the form of a Servant, &c.

Fifthly, The Objects of his Choice whom he loves and delights in, (viz.) the poor and despised ones of the World.

The design of the Scriptures (now quoted) is not to assure us, that all poor ones in this World, are to be In­heritors of the Kingdom of Heaven; or that all who are richly (or nobly) born after the Flesh, shall die damned: But the design is to shew, that very few (comparatively) of the rich and noble of this World are saved.

Worldly greatness and saving Grace very rarely meet together in the same Person, when they do, none on Earth [Page 12]prove more lowly minded, and abun­dant in Love to, and Zeal for God, than such, Ja. 1.9, 10. Let the Brother of low degree rejoyce, in that he is made high. But the rich, in that he is made low, &c.

A second thing in the Appletree which (Allegorically) sets forth the Excellency and Usefulness of Christ to the Elect, is its spreading and shadowy Nature. As the Appletree is of singu­lar Use and Advantage to Human Bo­dies, to shelter them from Storms and Showers; so the Lord Jesus (spiritual­ly fled or run to by Faith) is useful and advantagious to the Souls of Gods E­lect in time of spiritual Storms. Christ is set forth (in Scripture) as the on­ly Shadow of Security to the Children of God in time of all their Distress and Tribulations, Esa. 4.6. And there shall be a Tabernacle for a Shadow in the day time from the heat, and for a place of refuge, and for a Covert from storms and from rain. Esa. 25.4. Thou hast been a strength to the poor, a strength to the needy in his distress, a refuge from the storm, a shadow from the heat, when the blast of the terrible ones is as a blast against the wall.

The Prophesies (now mentioned) are to be understood of, and apply'd to Christ and the Elect, and none else. Christ is a Shadow to them and to none else; and none in Earth or Heaven can secure them from the dreadful Storms they meet with but he, and none be­sides him.

The doctrinal Observation which Naturally Results from the former part of the Text: is, That Christ the Son of God (Allegorically) set forth by the Apple-Tree is a shadow of Prote­ction to the weakest Believer, let what storms will come on him in this World. Or thus; in the most distressed, and deplorable Case, and Condition, a Be­liever can (Possibly) be in, (in respect of Sin and Misery) He is (for ever) se­cur'd from perishing, being found un­der the shadow of Christ's Prote­ction.

Besides the words of the Text; that in Esa. 25.4. is a full, and convincing Proof of the Observation now laid down. To which; many other Scrip­tures may be added out of both the Old Testament and the New. But omit­ting many Quotations: I shall proceed to a more clear and convincing Demon­stration [Page 14]of the truth of Doctrine now Asserted. And that by an Enumeration of the several particular Storms, where­with the weak Believer must look and expect to meet, before he Arrives at Heaven And out of all which Christ will most certainly deliver him.

There are six sharp and dreadful Storms, wherewith Gods Elect meet be ween the Cradle and the Crown in Glory; from all which, the shadow of Christ's Mediatorship covers and secures them for ever.

First, The storm of the Laws dam­natory Sentence which thunders out Curses and eternal Death on all Adams Children (none excepted) Rom. 3.19. Now we know that what things the Law saith, it saith to them that are under the Law: that every mouth may be stop­ped; and all the world may become guilty before God. Gal. 4.10. For as many as are of the works of the Law, they are under the Curse: for it is written, cursed is every one that continueth not in all things which are written in the Law to do them.

Here's a Storm which is like the A­venger of Blood (under the Law) it will never be laid, till the awakened, [Page 15]convinced Sinner be either in Hell, or shelter'd under the shadow of Christ's mediatorial Satisfaction given to off n­ded Justice for the sinners of God's E­lect. From this Storm none can secure but the Lord Jesus, Jo. 8.36. If the Son therefore shall make you free, ye shall be free indeed. Rom. 10 4. For Christ is the end of the Law for Righteousness to every one that believeth. When the elect sinner flies for Refuge to the sha­dow of Christ's mediatorial Satisfacti­on, from the terrifying sentence of the Laws Malediction and Curse, the Law sounds a Retreat. It ceaseth to pursue the sinner, or to threaten him any more with Damnation. As the Avenger of Blood was not to follow the Man-slayer into the City of Refuge, so neither will the Law pursue with Curse and Ven­geance the believing sinner, who hath gotten under Christs shadow.

Secondly, The bitter Agonies of a wounded Conscience when the Laws Terror reaches the Soul, and (like fire) drinks up the very Spirit of a poor sin­ner, so that he knows not which to go, or what to do for Ease and Healing. Oh! who but Christ's mediatorial sha­dow can shelter such a wounded Soul: It is marvellous to think what various [Page 16]and pitiful shifts the bewildered sinner makes to shelter himself from this storm, and to lick the Wound whole, which the killing Terrour of the Law hath given the Soul and Conscience within. The distressed sinner lying bound in the Laws Prison; and ready (every mo­ment) to sink into final Desperation under the insupportable burden of its own Guilt, according to that in Pro. 18.14. But a wounded Spirit who can bear, of this Job seems to complain most bitterly, Job 6.4. The Arrows of the Almighty are within me, the Poyson whereof drinketh up my Spirit, the Ter­rors of God do set themselves in array against me. He is filled with perplex­ing Thoughts, what he had best to do in this sad and deplorable Condition. Do, and live, being the Principal deri­ved from the first Adam, to the Trade of working he goes; thinking, and ho­ping (with his Father Adam) to hide and cover (from the Eye of God's All­seeing Knowledge) his spiritual Na­kedness and Deformity, with the Fig­leaves of his own Performances. Some­what he must do, in order to help and save himself, but how or where to be­gin, he finds himself at a loss. Hence those Queries, what shall we do? Acts [Page 17]2.37. Mark 10.17. Acts 16.30. which plainly shews, that all Adams Chil­dren (when awakened by the Terrors of God's Laws) do seek for Life and Salvation in a way of Works, this is further confirm'd by Rom. 10.3. For they being ignorant of God's Righte­ousness, and going about to establish their own righteousness, have not submitted themselves to the Righteousness of God.

One while the Sinner resolves with himself he will amend his sinful Course, and be (for time to come) a better Man: He will say his Prayers, he will confess and break off his sins, he will forsake his vain Companions and sinful Pastime; and the Church and serving God he resolves he will frequent, and constantly attend.

He will now take on him a strict Profession, a Church Communicant he must be, to the Sacrament he goes, and from that to other Duties; such as Fast­ing, and Almsdeeds, and keeping up a strict Watch over himself, in all his ways: He is (now) not the same Man he was before, he can (with the Phari­see) boast of his negative and po­sitive Righteousness, Luke 18.11.12. And now he thinks and hopes the work is done, albeit he was never nearer Hell [Page 18]and eternal Ruin than by these acts of Morallity (Negative and Possitive) he hath brought himself. He hath been (all this while) but scouring and ma­king clean and bright the outside of the Cup and Platter, not heeding or regard­ing the Filth and Nastiness which cleaves to the inside.

A change of State he is a Stranger to; External Reformation he takes to be the Conversion which must fit him for Heaven; tho' most certain it is, that no Reformation, but what flows from an effectual change of State, will evidence or prove a Man to be a real Convert. Such an External Reformation may qualifie a Man for Church Communion, but ne­ver for Heaven: And it is to be fear­ed, that there is but very little, even of this visible Reformation in some Churches, who seem (at least in their own, and other Injudicious Peoples Con­ceits) to be far purer and holier than their Neghbour Churches, who make not so much a Noise and Blunder as they themselves do.

There are some Churches (so cal­led) who (for want of Charity) mo­nopolize a pure Church State to them­selves, as if Christ had no true Gospel Church (in this day) besides them­selves; [Page 19]whose Preachers and Rulers are of so impetuous a Spirit, as drives them to the very Precipice of Anathe­matizing all but themselves: As if the Doctrin of God's Grace, and the Form of a true Gospel-Church State were to be found no where but among them; these are like violent Storms and Show­ers which will not hold long, and (in­deed 'tis pity they should. All I shall further say of such, is the Lord rebuke their furious (and Bedlam-like) Spi­rit, and give them to see, and (in time) to be convinced, how far wide they are from what they fancy they have attain'd to, (viz.) a Christ-like Spi­rit, and a true Conformity to the Pat­tern of God's House, a thing so much boasted of, and gloried in, and that without cause. The Word of God as­sures us (up and down) that no Works (or Duties) which sinners are capable of performing, can possibly give Ease or Peace to that Conscience, which the Law of God (set home by the Spi­rit of Bondage) hath wounded. Heal­ing and Peace are to be found no where, but under the shadow of Christ's Satis­faction; there being nothing short of what satisfies Divine Justice (for the violation of the Moral Law) which [Page 20]can satisfie and quiet the Conscience of a wounded sinner, Job 5.18. For he maketh sore, and bindeth up; he wound­eth, and his hands make whole. Mat. 11.28. Come unto me all ye that labour and are heavy laden, and I will give you rest.

A third Storm wherewith the elect meets; is, the fiery Assaults and Temp­tations of the Devil. They are call'd fiery from their sad and dreadful Ef­fects in the Soul and Conscience of the poor distressed sinner; they being (to the Soul) what Poyson and Fire are to the Body. Ephes. 6.16. Above all, ta­king the shield of Faith, whereby ye shall be able to quench all the fiery Darts of the wicked. The Darts (here intend­ed) are the Assaults and Temptations of the Devil, which are injected (or cast) into the Soul suddenly, and in­visibly; as Darts are cast or shot by an unseen Enemy: which, when they find Entrance, they (immediately) inflame the Soul, as poyson'd Darts or Arrows (hardened in Fire) Invenom or Poy­son the Body: These Temptations (or satanical Injections) are numberless, and of various sorts; sometimes to Presumption, sometimes to Desparati­on, sometimes to Atheism, sometimes [Page 21]to Blasphemy, against the Majesty of God; sometimes to one Wickedness, and sometimes to another. Satan is a busie Enemy, and a Restless Enemy; always tempting, and that all Men, and to all manner of Folly and sin; on which very Account, he is (by the Spirit of God, stil'd (in the Greek) [...]. The Tempter, who is always busie at his Trade; piercing to know what is in Men, that so he might (according­ly) suit his Baits to the Disposition and Temper of Adams Children, whom he seeks to prey upon. Yea, so rest­less and unwearied is he at his Trade of throwing (or injecting) his fiery Darts into the Soul, that he will not loose the time of Men's sleeping. Sa­tan (in this case) is like an Enemy, that surprizes in the dead of the Night, when Persons are bury'd in Sleep and Security: And as in Nature, no Alarm is so amazing and frightful, as that which is given in the dead of the Night; so (as Experience teacheth) no Temp­tation makes a sadder Hurricane in the Soul, than the night Sallies, which he makes on the Soul, when the Person is buried in sleep. Now, in such Storms as these, what can poor tempted Souls do, were it not for the shadow of Christs [Page 22]Cleansing and Healing Virtue? herein the Brazen Serpent (in the Wilder­ness) did eminently type out the Lord Jesus Christ his Virtue, to heal and cleanse the Sting and Pollution given (and occasion'd) by the infernal Ser­pents stinging temptations.

No way possible for Help or Cure in this Case, but flying (by Faith and Prayer) to the shadow of Christ's heal­ing and cleansing Virtue. It is on this very Account, that the Grace of Faith is preferr'd above all the other Parts of the Christians spiritual Armor; in that it looks (and flies) to Christ immedi­ately for Help and Cure.

No sooner hath the Devil cast in his Soul affrightning Dart into the Soul of a True Believer; but the Grace of Faith (like an expert and experienc'd Sol­dier, who whips up the Granado thrown in by the Enemy, and throws it back on the Enemy again) repels and throws back the fiery poyson'd Dart injected by Satan.

A fourth Storm wherewith the Elect soul meets; is, the Wrath of God sear­ed for sin. Not that God is indeed Wrath with the Elect sinner as he is with the Reprobate, who hath no share or part in his Sons Redemption: But [Page 23]Satan and carnal Reason, do represent God as a wrathful Enemy to the sin­ner; this the poor sinner fully concludes to be so, and from hence he feels a miserable Hurricane within himself, as if God were (indeed) his Enemy, and design'd to damn him for transgressing his Just and Righteous Law: That the elect sinner (as Adams Child) is born Heir of the Curse, Partaker of a Nature as polluted and vile, as Hell (it self) can make it; and likewise obnoxious to the Wrath threatned for the breach of the Law, and that according to do and live; sin and die; is, and must be granted.

But that he (being Elect, and cho­sen of God in Christ) is under the Curse, and in danger of being seiz'd by the Wrath of God; is no less than Blas­phemy to think, or say, and that for these Reasons following.

First, Because of the Compact and Agreement between the Father and the Son, concerning the Elect in Eternity. By virtue of which Agreement, the E­lect are not only secur'd from the Curse of God's Law (by Christ their Vade­mony and Surety, being made a Curse for them according to Esa. 53.5. Gal. 3.13.) But they are also secur'd (in [Page 24]Christ their Head, and covenanting Representative) of eternal Life, accord­ing to 2 Cor. 5.21. 6 Cor. 1.30.

Secondly, Because of the Plenary and full Payment (by way of Purchase and Redemption) which Christ the Elects Undertaker hath made to Gods Justice for them.

Concerning which, I am not afraid to affirm; that neither the strict Law of God, nor yet his Justice, can de­mand more (by way of Satisfaction for the sins of the Elect) than is to be found, in that one Oblation, which he offered to God, when he (through the Eternal Spirit) offered himself with­out Spot to God, &c. Heb. 9.14. Heb. 10.14.

Thirdly, Because of the declared Sa­tisfaction of God the Father, with that his Sons Mediatorial Performance, ac­cording to Esa. 53.11.12. Mat. 3.17. Jo. 16.10.

Fourthly, Because it would be a charg­ing God the Father with Injustice, to hold or say, that he looks that the same Debt should be twice paid: First, by Christ his Son (whom he himself chose and anointed to this very Work of re­deeming his Elect Captives.) And se­condly, by the Elect (Personally) them­selves, [Page 25]such a practise as this would be hiss'd at by graceless Moralists; and shall Man be more Just than God? Job 4.17.

Fifthly, Because it would be an ever­lasting Stain and Reflection on the Name and Honour of the Lord Jesus Christ, as if he had engag'd in a work which he prov'd not able to accom­plish, (viz.) to redeem God's Elect, and to secure them from the Curse of God, in case the Elect be still under that Curse and Wrath.

The Point then which I conclude upon, is this, (viz.) That God's E­lect are either secur'd from the Curse of the Law, and deliver'd from the Wrath of God; or else, there must be some defect in the Justice of God, or in the Mediatorial Satisfaction of the Son of God (the Elects Surety) but there is (there can be) no Defect in the Justice of God, nor yet in the Me­diatorial Satisfaction of the Son of God the Elects Surety.

Therefore, the Elect of God are se­cur'd from the Curse of the Law, and deliver'd from the Wrath of God. Rom. 8.23. Who shall lay any thing to the charge of God's Elect, it is God that justifieth. Gal. 3.13. Christ hath redeem­ed [Page 26]us from the Curse of the Law, being made a Curse for us. 1 Thes. 1.10. Even Jesus, who hath delivered us from the wrath to come. From what hath been said, it will necessarily follow; that the Storm and Hurricane occasion'd by the fear of the Wrath of God in the Soul of an Elect sinner) is rather from the sentence of the Law, not rightly un­derstood, than from any actual Exe­cution of the Curse, and Wrath of God upon him for sin.

Whatever Thoughts or Apprehensi­ons the Elect sinner hath, concerning the Wrath of God, which raiseth such a terrifying storm in the Conscience, this is an undoubted Truth; that no­thing but flying to the Shadow of Christs Mediatorial Satisfaction, can allay that storm, and give the troubled Soul in­ward Comfort, Job 33. Then he is gra­cious unto him, and saith deliver him, &c. Heb. 6.18. Who have fled for refuge to the hope set before them, &c.

A fifth storm, wherewith the Elect sinner will frequently meet in the World, is, the scorching Heat of Tribulations, and outward Persecutions: of this our Lord (himself) hath had large Expe­rience (none more) and of this he hath forewarn'd all his following Mem­bers, [Page 27]who are to follow him in the Regeneration, In the World ye shall have Tribulation, &c. Mat. 10.22. And ye shall be hated of all men, for my Names sake, &c. 2 Tim. 3.12. Yea, and all that will live godly in Christ Jesus, shall suffer persecution.

This was the Path wherein the (now) Triumphing Martyrs follow'd the Cap­tain of their Salvation, who was made perfect through suffering, Heb. 2.10. These kind of storms are very uneasie and frightful yet they must be gone tho­row by those, who follow the Lamb to the Kingdom of Heaven. It is here, as it is with those Merchants, who co­vet to partake of the Riches in the Indies: They must expect to meet, not only with contrary Winds, but with fearful storms, and dreadful Hurricanes too, before they can come to possess the desired Riches of that Country: And of all storms, the Hurricane is most frightful and dangerous, the same being occasion'd by a meeting of all the four Winds (together) opposing each the other, with all their strength. When but one of the Winds blow, tho' it blow not only fresh, but boisterously; yet if the Ship hath but Sea-room e­nough, she will weather the Point; [Page 28]yea, albeit the Wind chop about from one point to another.

But when all the four Winds blow in their full strength together, the Ship knows not which way to steer her course: All she can do, is to commit her self to the Mercy of the restless Sea; which (like a Gulph) is ready (with o­pen Mouth to swallow her up. When it comes to this, the Mariners hope of escaping with their Lives, is at a very low Ebb, if any Hope (at all) be left them. And surely, did not the over­ruling Providence of Heaven watch o­ver poor Mortals, in such Hurricanes, the great Deep must be their Tomb.

As there are natural Storms (which attend the Children of Adam, threat­ning the Life and Comforts of their Body) so there are spiritual Storms; which (as design'd and manag'd by the Devil) strike at, and threaten the very Life and Comfort of the Soul. As the former of these, so also the latter; they admit of degrees, some Souls (as well as some Bodies) they meet with (and pass thorow) far greater and shar­per storms than others.

And as the common Care and Pro­vidence of God, is to be seen and ac­knowledg'd in preserving the Bodies of [Page 29]Men, from perishing by the former. So, his special Care and saving Provi­dence is to be seen, and thankfully ac­knowledg'd, in preserving the Souls of the Elect, from perishing by the latter.

And as the storms at Sea are occa­sion'd by the four Winds, East, West, North and South Winds; so the spiri­tual Storms which threaten and endan­ger the Soul they proceed from, and are occasioned by a fourfold Party.

First, The Devil, (who ever since his Apostacy) is become an implacable and an irreconcileable Enemy; as to the Majesty of God, so also to the Souls of Men; who hath (on this very Ac­count) the names given him (both in Hebrew and in Greek) which signifie and import the same thing with his Na­ture, (viz.) Destroyer. So the Names of Abaddon (in Hebrew) and Apollyon (in Greek) signifie, as the Learned know, Rev. 9.11.

Secondly, the World (I mean the wick­ed of the World) which is not only at Enmity with God, but a real Hater and Persecutor of all that love God, and bear his Blessed Image: These the Devil makes use of in his service. The Devil makes use of these (in his Ser­vice) [Page 28] [...] [Page 29] [...] [Page 30]as they are his Children, and Servants, Jo. 8.44. Ye are of your Fa­ther the Devil, and the Lusts of your Fa­ther ye will do, Gal. 4.29. But as then he that was born after the flesh, perse­cuted him that was born after the Spirit even so it is now.

Thirdly, Corrupt Nature, which i [...] the worst Enemy a Man hath, and which is that which gives the Devil the great­est Advantage (against a Man's self) of any thing in the World: This Cor­ruption of Nature lies in two things First, The sad and wretched Aversion of the Heart to God, and all things spiritually good. Secondly, The Devil [...] like Propensity of the Heart and Soul, to what is hateful to God, and re­ally Destructive to the Man's own self Were it not for this Corruption o [...] Nature, the Devil and his other Auxi­liary Forces could do nothing, which would prove of any Avail, to Ruin or undo a Soul; but herein lies his great Advantage that he hath within a Man's self, a Party or a Principle which (i [...] the Spirit and Grace of God prevent not) he can (by his serpentine Craft, and Lyon-like Fury) stir up, and draw forth to such a degree, as will cause the Man to cry out and say; that his [Page 31]worst and most destructive Enemy is within himself; and that were it not for that, he need not value or fear all the Storms and overwhelming Hurri­canes, which all the Legions of Apo­state Angels in Hell, and all the Pol­litick and Mallicious Persecutors in the World, could possibly devise or raise a­gainst him. Were it not for the Tin­der of Heart Corruption, the Devil would soon grow weary of throwing into the Soul the poysonous Sparks of his Infernal Temptations. The Prince of this world cometh (saith Christ) and hath nothing in me, Jo. 14.30. No Im­morality (in Practise) whereof to ac­cuse him; neither any Pollution (or Corruption) in the assumed Nature; on which his Temptations could pos­sibly catch hold, and herein lay Christ's and the Elects Advantage. For had the Tempter found the least matter in Christ, on which his Temptations could fasten, the Elect (for whom Christ un­dertook as Vademony and Surety, would have been over and over mise­rable and wretched, to endless Eter­nity.

The fourth Party who hath a Hand in those Storms wherewith Elect sinners do meet in this Life; is, God himself; [Page 32]who (by the Methods his wise Provi­dence takes with the Elect) seems (t [...] outward appearance) to design thei [...] utter Ruin, this the Devil (frequently [...] suggests to the Soul; and this the poo [...] bewildred sinner is (easily) perswade [...] to credit. And when matters come t [...] this pass, that when the Poor sinner i [...] surrounded with perplexing Trials o [...] all hands; the Billows and Waves o [...] all kind of Temptations being read [...] even to cover his Head, and swallow him up: He concludes, that God him­self is his Enemy, it must needs be ve­ry dismal with the poor sinner in such [...] Condition,

There are four things (especially i [...] respect whereof, the poor sinner may be said to be in a Storm, in each of which the four Parties (above mention'd) may have a hand.

First, Extream Poverty and outward Streights, which is a very sore Trial [...] and a Burden so heavy (especially to those who have sometimes enjoy'd Plenty, and Fulness) that many have sunk under its Weight; some hanging themselves, some drowning themselves, and others cutting their own Throats; not able to bear the Reproach of out­ward Poverty.

Secondly, Black Reproach upon the Name and Reputation, this is a Storm harder to go through, than most Men think, till they come to be try'd there­by. Oh! how doth the Spirit that is in Adam's Children, lust to Envy, and Revenge, when they meet with Affronts in their good Name and Reputation? To be miscall'd and misrepresented among Men; to be accounted not fit (or wor­thy) to live among Men: Proud Na­ture cries out, Flesh and Blood cannot bear it; What! to be so and so abu­sed, to have my good Name taken a­way, I'll die before I'll pocket (or put up) such an Affront, such an Abuse: Ei­ther Arrest the Person in an Action of Slander, or Peg him to the Wall. And in case any peaceable Friend dis­swade from such revengeful Practices; What's the Reply? What! unman my self? be accounted a Coward? to be laugh'd at by every body? this is the Language of the first Adams Nature: Ja. 4.1.5. But where the work of Reno­vation hath past on a sinner, his Note is changed; His unman my self is turn­ed into undog my self, undevil my self.

Let but the Experience of the most mortified Believer, be call'd in to speak [Page 34]to the Point; and it will be readily acknowledged, that Reproach and Slan­ders on the Name and Reputation, are not easily gone through, it is a sharp and a trying Storm. Reproach and Con­tempt from Men (especially from In­feriours) was a part of Jobs Tri­als, Job 30.1. And had he not been Blest with such an extraordinary stock of Patience, he could never have born it as he did. Reproach hath broken mine heart (said Holy David) Psal. 69.20. And others had Trials of cruel Mock­ings, &c. Heb. 11.36.

Thirdly, To be smitten in the Body with Sickness and wasting Distempers, when the sad Symptoms of Death and Mortality invade languishing Nature: This goes close to the very Root, it being a stroke at the very Being of Nature, threatning its Dissolution; this is a storm which will cause the Face of the strongest and stoutest of Adam's Children to gather Paleness, and will put the Sons of Men into sorer Frights, than any of the former Storms, which were so uneasie when Death (that all-conquering King of Terrours) looks the dying Man full in the Face; it is a difficult thing to go through the Pangs and Agonies of a dying Hour.

Fourthly, Soul Desertion. When the Clouds from above interpose between the sensible Manifestations of God's Love and Favour, and the benighted deserted Soul: When the Waves and Billows (from God) are commissioned to pass over the poor Soul, as if its utter Ruin were design'd by God. This is a Storm indeed, and the hardest to be wrestled with, by the Man who hath been frequently visited with the sweet and Soul-ravishing Embraces of God's Love,

Either of these four Particulars, (if it be sharp on a poor Man) it may be compar'd to a sharp Storm at Sea; oc­casion'd by either of the four Winds, which may set a Man hard to it.

But when all four come on a Man (at once) then the Soul is made to understand what a spiritual Hurricane means.

A Man may loose his All in this World, his Substance may be lost, his Trade may fail, he may come to be as poor as Job; and yet (being in Esteem for his Goodness and Honesty, he may have Trust and Credit among his Neigh­bours; and so may (in time) recover his Losses.

If a Man may be clouded (as to his Name and Credit) among Men, and yet (having of his own wherewith to sub­sist in the sight and midst of his Tra­ducers and Reproachers) he may make a pretty good shift to weather the point.

A Man may be extream poor, he may be blacken'd with Reproach, he may be visited with bodily sickness; yet, having sensible Communion with God, none of these single storms can over­set him; because, the discerned Smiles of God's reconciled Face, supplies all the other wants.

But for the same Person to be stript of all visible Substance, and to become a Proverb of reproach among all sorts (as well Friends as Enemies) to be smitten in his Health, and to feel him­self under the actual Arrest of Death [...] And at the same time, for God to seem to write bitter things against him, and to carry it towards the Poor Soul, as if he were become the Man's Ene­my, if there be a spiritual Hurricane (this side Hell) this is one.

All these bitter Ingredients met to­gether in that sad Hurricane, which the Devil was permitted to raise against Job. His Substance swept all away, [Page 37]and he left as empty handed, as when he came into the World. He was cast out of the kind, and charitable Thoughts of all (as well his Friends and nearest Relations) as Enemies and Strangers; and the God of his Life and Comfort too, did set himself in Battel Array against him. Oh! what a Hurricane was this Holy, Upright hearted Man in, it must needs be very sore and sharp, when such a Mirrour of Patience lets fly such Expressions, as to Curse the very day of his own Birth. Job 3.1, 2, 3. and to wish himself to be ameer Non-Entity. ver. 16. with other Expressions full of unbecoming Reflections on that Just, Holy and Tremendous God, whom he lov'd and fear'd above all things. It were worth while, if those deluded and graceless Perfectionists, who talk so boastingly and ignorantly of a sinless Perfection; had power to consider (with­out prejudice) how far Job was from that sinless Perfection, they teach and affirm is attainable in this Life; and for Proof whereof they bring in Job for one In­stance: Asserting, that he was perfect in their Sense, let Job's great Impatience (in the time of his sore and sinking Trials) together with his own Acknowledgment of his Imperfection (in Sanctification) [Page 38]be weigh'd in the Ballance of an un­byassed and unprejudicate Consideration, and then will it (convincingly) appear, how vain, and altogether contrary to God's Truth, and the Experience of all true Believers, that silly Opinion of theirs is.

If I justifie my self, mine own Mouth shall condemn me: If I say I am per­fect, it shall (also) prove me perverse, Job 9.20. If I wash my self with Snow water, and make my hands never so clean, yet shalt thou plunge me in the Ditch; and mine own Cloaths shall abhor me, ver. 30, 31. Holy David was some­what near to Job, in point of Trou­bles and Afflictions, as appears by Psal. 42.7. Deep calleth unto deep, at the noise of thy water-spouts, all thy Waves and thy Billows have gone over me. And in Psal. 142.4. I looked on my right hand, and beheld; but there was no man that would know me, refuge failed me, no man cared for my Soul. Other Instan­ces might be (here) brought in, to shew what Hurricanes the Saints of God have gone through, and yet it hath not been in the power of those Hurricanes to overset, or overcome those Servants of the Living God. The higher and shar­per the storms were, the closer Faith [Page 39]did cling to its Object; witness Job's fixed Resolution. Though he slay me, yet will I trust in him, Job 13.15. That of David also is to the purpose; Yea, though I walk through the valley of the shadow of death, yet will I fear no evil, Psal. 23.4,

These, and all the most Eminent Saints of God (Recorded in Scripture) when­ever they felt any thing of a storm approach them, their way they took for self Preservation, was to run (by Faith and Prayer) to the shadow of Christ. And as they, so every true (and uprighted-hearted) Believer, when he finds himself stript of all out­ward Accommodations, forsaken of all Relations, and familiar Friends; made an Obloquy of the blackest Reproach, compast about with the shadow of Death, and the Face of God (himself) seem­ing to Frown on the dying Believer; yet, in the very height of his Extre­mity, his Faith will catch hold of the Appletree, and there will hold, come Life, come Death. Oh! the Excellen­cy and Power of a Divine Faith.

To apply what hath been discover'd, concerning Christ's Suitableness and Commodiousness to answer the necessi­tous Condition of poor sinners from [Page 40]this Metaphor of the Appletree; let the first Use be of Information, I will Branch it forth into six particular Branches.

Branch the first, Learn hence how sacrilegious and wicked the Doctrin of Popery is, which allows and teaches, that there are more Mediators between God and Sinners, besides Jesus Christ; the continual use Papists make of the Virgin Mary and other Saints (in their Praying to God) is an evident proof hereof. They that doubt hereof, let them (for their own Satisfaction) look into the Rosary (or Ladies Psalter) which is the poor besotted Papists Vade mecum. The which, whoever reads (comparing the same with the Word of God) will soon be convinc'd of the Idolatry of the Church of Rome. The Spirit and Word of God assures us, that there is but one (onely) Me­diator between God and sinful Men; and that the Man Christ Jesus is that Mediator. For there is one God, and one Mediator between God and Men, the Man Christ Jesus, 1 Tim. 2.5. But now hath he obtained a more excellent Ministry, by how much (also) he is the Mediator of a better Covenant, which was Established upon better Promises. Heb. [Page 41]8.6. And to Jesus the Mediator of the New Covenant, Heb. 12 24.

To convince you of this sacrilegious and damning Doctrin, I offer three things to serious Cosideration. First,

The Word of God no where gives that honourable Title of Mediator to any but the Son of God.

Secondly, None was ever found by the Wisdom of God, who was capa­ble of such an high Office, and that for two Reasons.

First, Because the Mediator who must come in between God and sinners, must be God, as well as Man. Now it is most certain, that neither the Vir­gin Mary, nor any other of the Saints (of whom Papists make use as Mediators) are God.

Secondly, Because none of the Crea­tures (to be Redeem'd) were able to encounter with the Death and Miseries, through which the Mediator was to go, in making up the Breach between God and the Elect. Neither Virgin Mary, nor any other Saint shed their Blood on the Account of Ransoming sinners. I have trodden the wine press (a­lone) and of the people, there was none with me, Esa. 63.3. And I looked, and there was none to help; and I wondred [Page 42]that there was none to uphold; therefore, mine own Arm brought Salvation unto me, and my fury it upheld me ver. 5. Is Christ di­vided? was Paul Crucified for you, &c. 1 Cor. 1.13. This Work of bearing sin (as a Surety for sinners) was for (unconcei­veably) great, that I am very bold in affir­ming, that had the Virgin Mary (that Ca­pital Idol of the Romish Synagogue) with all the other Saints, whom the Papists joyn with her; as Coadjutors (or fellow Helpers) to make her Mediation, and Intercession (in Heaven) the more suc­cessful, joyn'd with her, in lying under the weight of the sins of God's Elect: It would have sunk her, and them to, into the nethermost Hell; yea, and all the Angels of Heaven, had they been un­der that Load.

It never (yet) belonged to any to be a Mediator of Intercession, but to him that was a Mediator of Redemp­tion. These two constitutive Parts of a compleat Mediator, must never be parted, they are both in Christ, and in none other in Heaven or Earth, Esa. 53.12. with the Scriptures already Quo­ted. To which, I add a third Rea­son, (viz.) Because neither Virgin Mary, nor any other Saints or Angels, were ever nominated or appointed to [Page 43]that High and most Sacred Office by God the Father. This is Christ's Right (excluding all others) and that by the Priviledge of his Birth. I will declare the Decree, the Lord hath said unto me, thou art my Son, this day have I Be­gotten thee. Ask of me, and I will give thee, &c. Psal. 2.7, 8. to this great Office he was Anointed, and set apart by the declared Will and sacred Oath of him who cannot lie or change. The Lord hath sworn, and will not repent; thou art a Priest forever after the Order of Mel­chizedech, Psal. 110.4. Neither of these things can be said of the Virgin Mary, or any (meer) Creature with­out horrid Lying, and Blasphemy against the Glorious and ever Blessed Trini­ty.

Branch the second, Learn hence how near akin to Popery such be, who (not­withstanding they declare against Pope­ry) lay the stress of their Hope of ob­taining any Mercy, on their own (worse than Threadbare) Performan­ces.

Such Persons sacrifice to their own drag, Hab. 1.16. Their own deep Humilia­tions, their Prayers, their Fastings, their Almsdeeeds; something of their own Qualifications must claim the Ho­nor [Page 44]of procuring the favor and kindness God shews them; or at least be brought in (collaterally) with Christ's Merits, as the procuring Cause of the Mercy they receive. How do these kind of Professors extol and and advance the Honour and Dignity of the Lord Jesus Christ.

These, instead of running to shelter themselves under the shadow of this Appletree, (viz.) The Righteousness and Satisfaction of Christ. They run to the false covering of their own Qua­lifications; ascribing their success unto them, not to Christ. How little dif­fering from downright Papists are these? Esa. 30.1.

Oh! how hard a thing is self-denial? for a Man to do duty, and not to trust to it. For a Christian to be all in Christ, and nothing in himself, in the point of Merit and Trust, to obtain the good he wants.

These are as great strangers to the Grace of the Gospel, and will (in the end) be found as far from the King­dom of Heaven, as those Papists from whom they think they separate; be­ing no better than those foolish Virgins in Mat. 25. who (for want of the Oyl of Grace in their Hearts) were shut out [Page 45]of Heaven. He that is a Christian (in Truth) as he devolves the whole con­cerns of his Life and Salvation, on the Lord Jesus Christ, to be secured by him (alone) and in his own way; so he ascribes the Praise of every Blessing he receives for Soul and Body, to Christ the Son of God (not excluding God the Father and the Holy Ghost) such a Soul knows it, to be high Sacriledge to ascribe any part of the Praise of his Salvation to any but God. Not unto us O Lord, not unto us, but unto thy Name give Glory, for thy Mercy, and for thy Truths sake, Psal. 115.1. For my Names sake will I defer mine Anger, and for my Praise will I refrain for thee, that I cut thee not off, Esa. 48.9. Not for your sakes doo I this, saith the Lord God, be it known unt [...] you, be ashamed and confounded for your own ways, O house of Israel, Ezek. 36.32. To which I will only add, that of our Saviour. So likewise ye, when ye have done all these things which are commanded you; say, we are unprofitable servants, we have done that which was our duty to do, Luke 17.10. In the Scriptures (now Quo­ted) it is most plain, and conspicuous to any who are not either judicially or wilfully blind, that all occasion is taken [Page 46]away from saved sinners, of ever boast­ing of any worth or goodness of their own in the sight of a Holy God. Ephes. 2.9.

Branch 3d. See and learn hence what little Cause or Reason any true Be­lievers have to be dismay'd or discou­raged at any Difficulties, which lies in their way of Duty to God.

He who sits (by Faith and humble Dependence) under the shadow of this Almighty Redeemer, and All-sufficient Saviour; needs not fear, tho' all the World were up in Arms against him: For most certain it is, (the Word of God and rooted Experience) assures me of it, that Christ will either blast and confound all the crafty Pollicy and Strength of the Believers Enemies, that they shall not be able to touch him (so as to spoil him) or else, he will endue the Believer with an Heroick Spirit of Fortitude, and heavenly Cou­rage; whereby he shall be enabled to suffer patiently and constantly for the Cause of God, which is unspeakably better, and (every way) more eligible to that Believer; who would give an Evidence of his Faith in, and his Love to the Person, and Cause of his Be­loved Jesus. I, even I am he that com­forteth [Page 47]you, who art thou, that thou shouldest be afraid of a man that shall die; and the Son of man that shall be made as the grass? Esa. 51.12. Fear not, for I have Redeemed thee, I have called thee by thy Name, thou art mine; when thou passest through the waters, I will be with thee, and through the Rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burnt, neither shall the flame kindle upon thee, Esa. 43.2, 3.

Branch 4th, Learn hence the Reason why the most potent and subtil Ad­versaries of true Believers, are not able to prevail against them, to ruin them, Every sound Believer who sits under the shadow of Christ, they are built upon that Rock, which can nei­ther be mov'd by the blast of the most raging Persecutors Threats and Accusations; nor yet pierced by the most poysoned Arrows, their Envy and Malice can shoot at the Belie­ver.

The storms may blow, and the Wa­ters (of all kind of Afflictions) may flow at such a boisterous rate, as may cause all Beholders (yea, the Believer himself) to think and conclude, that God is become his Enemy, and that [Page 48]his utter Overthrow is design'd by God; and yet the Believer shall be safe, and come off Victor, and Conquerour at last.

A right (sound hearted) Believer, when surrounded with the Billows and Waves of the most amazing Tribula­tions, he may be likened to Noahs Ark, tho' he may be hedg'd in with Afflicti­ons, as the Ark was with Water, both from below, and from above (at the same time) yet shall he be kept from sinking, as the Ark was. Mark the perfect man, and behold the upright, for the end of that man is peace, Psal. 37.37. Of the true Believers it is said, He that toucheth you, toucheth the Ap­ple of his (namely Gods) Eye, Zach. 2.8.

And upon this Rock will I build my Church, and the gates of Hell shall not prevail against it, Mat. 16.18.

Ʋse 2d. of Exhortation, Oh! that all who hear or read this, would be per­swaded to acquaint themselves with this Appletrees shadow, so as to hasten un­der it; before those impending storms (which threaten all unregenerate sin­ners with Curse and eternal Death: And those depopulating Judgments of God, which threaten to lay Englands [Page 49]Pride and Wickedness in the dust of Contempt) break out, and sweep all the Contemners of Christ and his Gos­pel, before them.

For Motives hereto, consider (with greatest Seriousness) these six Motives following.

Motive the first, All who are not found sitting under the shadow of this Appletree, they are open to all those amazing and destroying Storms, which hang over the heads of God provoking and Christ despising sinners.

Oh! Sinner, Sinner! thou who goest to Church, and who comest to the Meet­ings of God's People, and sayest thy Prayers, making a great shew in the Profession of the Protestant Religion; what will come of thee, if thou be found sitting under the shadow of thy own Righteousness, when the storm comes? Take this warning from a despised Dis­penser of God's Holy Word, who (through special Grace) can say, he would not take the Glory and the Riches of Hypo­critical England, to tell thee a Lie in this greatest of Concerns: Neither thy running to the Church, nor thy hasten­ing to thy solemn Fases in the Meet­ings, thy gilded Prayer Book, or thy graceless Prayers, composed and made [Page 50]by strength of thy natural Parts, and utter'd with never so much Zeal and melting Affections, will keep thee from the dreadful Storms of God's Judg­ments when they come; nothing short of Christs shadow will secure thee, to hide and shelter thee from the over­flowing Scourge when it comes, Esa. 28.18.

Motive (2d.) Consider how blessed and happy the true Believer is (above all other) let what storm God pleaseth come, and come it as soon as God plea­ses, by day or by night; when the Be­liever is either asleep or awake: He is secure, the shadow of this Appletree, overspreads and covers him so, as the storms which ruins others, can do him no harm. He that dwelleth in the secret place of the most high, shall abide under the shadow of the Almighty, Psal. 91.1. And as the true Believer hath a sha­dow to protect him from the most vi­olent storms which can possibly come on a sinful Nation: so he hath an An­chor hold in Heaven, which will keep him steady and faithful to Christ, and his Gospel; when temporary notional Professors (who are strangers to Regeneration, Work) fall away from their Profession, like Leaves in [Page 51]Autumn, or like untimely Fruit, which come, to no Perfection. These will prove themselves to be of their number, who built their House on the Sand, which House may stand for a while, and pro­mise very fair in the time of outward Peace and Tranquillity; while they may enjoy their religious Liberty (by Hu­man Law) and whilst their Profession and their outward secular Interest can go hand in hand together: No Man can discern between such and real Converts. It is in this case, as when two Men walk (or travel) together, having a Dog fol­lowing them; no Man who knows nei­ther the Men, nor yet the Dog, can tell whether of the two Men is Master of the Dog. But when these two Men come to part, then the Dogs Master is presently known from the o­ther, the Dog will (most certainly) follow his own Master. When Reli­gion and worldly Advantage, Credit, Honour and Freedom from the Cross, come to turn the back on each other, then the Temporary Professor (who company'd with Christ in the visible Communion of his Saints, all the time of outward Peace) will openly disco­ver, which of the two he serv'd all the time of his hypocritical Profes­sion, [Page 50] [...] [Page 51] [...] [Page 52]Christ (in Religion) or the World.

If ever the Penal Laws come in Fashion again in England, or the Dra­gooning Allamode of France, find En­trance into these Kingdoms; then will it appear, what kind of insides Eng­lands Professors have; Read with a ho­ly Trembling the Scriptures following, Mat. 7.26, 27. Mat. 13.21. Jo. 6.26. 1 Tim. 5.6.

* The Violence of the storm, which comes by Temptation, may, (for a time) stagger a real Believer, but it can never overset him, so as he should suffer shipwrack of his Soul, or of that Noble Grace of Faith, where­by he keeps hold of that Rock of A­ges, whereon he is built, Mat. 7.25. Mat. 16.18. 1 Cor. 10.13. 2 Pet. 2.9.

Motive (3d.) Consider how ineffe­ctual all other Shadows and Covering will prove to poor Christless Mortal [...] in the time of Storm and Tempest. If Safety and Preservation (from Eter­nal Ruin) be to be had under the sha­dow of Christ's Mediatorial Righteous­ness alone, then it will (necessarily) follow, that all Papists, Arminians, So­cinians, Quakers, and Freewillers are i [...] [Page 53]a most desperate and damnable Con­dition, while they continue at a di­strance from the Covering of Christ's Righteousness: And not only those Hereticks (now mention'd) but (also) those foolish Virgins (as above hint­ed) who remain unconverted in the outward visible Communion of the Churches of Christ.

The Apostatical Church of Rome (that Mother of all spiritual Harlots, Rev. 17.5.) tells the World, that out of her Communion, there is no Salvation to be expected. The Spirit of God (on the contrary) assures us, that all those who forsake her not, shall be made actual Partakers of her Plagues when the time of her Visitation comes, Rev. 18.4. and shall be made to drink of that Cup of God's Wrath, which is prepared for her, and all who live and die in her Communion. Rev. 16.19. When this comes to fall on that Syna­gogue, it will then appear (to the Ex­perience of the Worshippers of that Monstrous Beast) whether the sweet and intoxicating Wine of her Forni­cations, which (with so much delight) she and her Lovers so often drank out of her golden Cup, will be able to quench or allay the Anguish and (unconceivea­ble) [Page 54]Pain occasion'd (in their Souls and Consciences) by that Cup of God's Wrath, which they will be made to drink off, even the very dregs; accor­ding to that in Psal. 75.8. For in the hand of the Lord there is a cup, and the wine is red: (as red as the Mar­tyrs Blood slain by the Horns and Teeth of the Romish Beast) it is full of mix­ture, and he poureth out of the same: but the dregs thereof all the wicked of the earth shall wring them out, and drink them.

* Mark this Reader! Shall wring them out, and drink them: It shall not be Ar­bitrary in them (or left to their choice) whether they will drink it or not; drink it they must and shall, will they, nill they: for the Cup is in the Hand of Omnipo­tency, not in the Hand of the wick­ed.

Motive (4th.) Consider with Seri­ousness, and Tremble to think, how sud­denly the Storms (now impending and threatning England) may break out, and fall upon the Nations. Storms (all know) arise, and come suddenly and unexpect­edly; and by so much the more start­ling and uneasie are they, by how much they come unlook'd for, and unthought of. It was (doubtless) a great Ag­gravrtion [Page 55]of the Israelites Misery, to look for and expect Peace and Comfort, when nothing came but Trouble and Disappointment. Jer. 8.15. And it will (most certainly) be one of the most aggravating Circumstances, which will attend the fatal and dismal Destruction which will befal the unbelieving secure Generation, which will be on the Earth, when the Son of God shall come to Judg­ment: that it will come upon them sud­denly and unlookt for. For when they shall say Peace and Safety; then sudden Destruction shall come upon them, as tra­vail upon a woman (with Child) and they shall not escape. 1 Thes. 5.3.

Oh Reader! Think and consider with thy self (as I have often done) and is it so, that I (even I) must die? and is it certain, that my dying Hour is uncertain? O my Soul! what is the matter that I am so unconcern'd, to enquire what the true State of my Soul is (not knowing but that Death may seize me while I am reading this Book) how suddenly may I be Deaths Pri­soner? And in case I be snatch't away from off the Stage before I have got­ten under the shadow of the Apple­tree: I am an undone Man, my time is ended; my Wit and Parts (where­in [Page 57]I prided) will take wing, and the Choice I have made (in the be­witching World I lived in) will (con­vincingly) prove me a Fool.

Some Men (who want Faith to be­lieve the Word of God) cannot be­lieve that there are any such things as Witches in the World. But when Death comes, if it find them from under the shadow of the Appletree; they will find (by sad and woful Ex­perience) that the World it self, (whose Vanities and painted Nothings they have courted and preferr'd before the Appletree) is the greatest and worst Witch of all.

As the Partridge sittteh on Eggs, and hatcheth them not: so he that getteth Riches, and not by Right, shall leave them in the midst of his days, and at his end shall be a fool, Jer. 17.11. For what shall it profit a Man, if he shall gain the whole World, and loose his own Soul? Mar. 8.36. Thou fool! this Night thy Soul shall be re­quired of thee; and then whose shall all those things be which thou hast provided? Luke 12.20.

Motive (5th.) Consider how long the Patience and Forbearance of God hath waited upon thee, calling on thee, and inviting thee to come under the shadow of this Appletree, and yet (per­haps thou never yet hast had a serious Thought about it. Thou art it may be 20, it may be 30, perhaps 40, yea, 50. or 60 years old, and canst not tell whe­ther thou shalt be damn'd or saved. Oh! wonder at God's matchless For­bearance and Patience towards thee; that thou art not in Hell, among the damned Despisers and wilful Rejecters of the Son of God; of whose Recove­ry and Salvation, there is (now) no Hope or Possibility. And besides all this, betwixt us and you there is a great gulph fixed, so that they that would pass from hence to you cannot; neither can they pass to us, that would come from thence, Luke 16.26.

Motive (6th.) Let the last Motive be the Consideration, that for ought Men or Angels can tell, God may never give thee another Call, in case thou slight this: He may forbear thee not a day, not an hour, nay, not a moment longer. His Sword is drawn, and his Bow rea­dy bent, to execute his Vengeance up­on thee, for the Abuse thou hast put [Page 58]on all his Goodness towards thee: B [...] especially for the Slight and Contem [...] thou continuest to put upon his So [...] Jesus Christ, Psal. 7.11, 12, 13. There­fore Sinner! whoever thou art, wh [...] readest or hearest the present Ca [...] and Caution: look narrowly to th [...] Hits, one denial more to God's Ca [...] and Invitation may (perhaps) do th [...] Business, and (if God strikes thee, o [...] lets fly his Arrow at thee) the nex [...] Word thou utterest, or Thought tho [...] thinkest may be in Hell Torments [...] where thou shalt neither behold nor hea [...] tidings of the Appletree, to shade o [...] hide thy forsaken Soul from the worst o [...] Storms that ever thou wer't in. Oh [...] pity, pity thy immortal never-dying Soul, while thou art out of Hell; if tho [...] once get into that bottomless Pit, [...] Pity will ever be shewn thee by either God, Angels or Saints.

A Third thing in the Appletree, which (Allegorically) sets forth the Excellency of Christ, is its Fruit­fulness; from which I observe the fol­lowing Doctrin, (viz) That as the Shadow of Christ's Protection secures the real Believer from all kind of Storms wherewith he meets: So the Fruit of Christ is Sweet, and most delightful to his Taste, while he is in a Militant Condition this side Glory.

By the Fruit of Christ (in the Text) is to be understood, the unspeakable and Soul-saving Benefit which flows (to all true Believers) from his Mediatorial undertaking, and are all briefly couched up in that one passage of the Apostle Who of God is made unto us, Wisdom, Righ­teousness, Sanctification, and Redemption, [...] Cor. 1.30.

Under this General, four things are [Page 60]comprehended; of each of which, notice shall be taken, and due Improvement made for the Comfort and Encourage­ment of Poor Tempted Believers.

First, By the Fruits of Christ are in­tended the Personal Graces of the Lord Jesus Christ, these are all sweet, and de­lightful to a real Believer; and they are said to be so on a threefold Account.

First, On the Account of the Pur­chase which the due and full Improve­ment of those Graces (in him) hath made for God's Elect. Hence those Expressions of the Apostle, Acts 20.28. To feed the Church of God, which he hath purchased with his own Blood. Ephes. 1.14. Which is the earnest of our Inhe­ritance, until the Redemption of the pur­chased Possession to the Praise of his Glory.

That Stock of Grace put into the first Adams Hand, to be improved for himself and us (his Posterity) was lost, and (thereby) both he and we (in him) are become meer Bankrupts, un­capable of ever paying to Justice a Ran­som for our own Redemption. But the Stock of Grace wherewith the second Adam was Intrusted (for God's Elect) it was improv'd to the uttermost, for the everlasting Advantage of God's chosen. Here by Christ hath purchased (for the [Page 61](Elect Justification, Sanctification, and all other Good, spiritual and temporal.

Secondly, The personal Graces of Christ are sweet and delightful to the re­al Believer, on the Account of their be­ing both the Original, from which the Graces of the Believers receive their first Rise, and their After Nourishment, Christ's Fulness is the Fountain, the Graces in Believers are the Streams (or Springs) which flow therefrom.

Hence we have that Expression of the true Church of real Believers, Psal. 87. last verse, All my springs are in thee. From this, Christ assures all Believers, of the Infallible Certainty of their E­ternal Salvation. Jo. 14.19. Because I live, ye shall live also. Jo. 15.4. A­bide in me, and I in you; as the Branches cannot bear Fruit, except they abide in the Vine: no more can you, except ye abide in me.

Thirdly. The Imputation of the Per­fection of Christ's Graces to the Be­liever; is that, which renders both the Believers weak Graces, and all his Im­perfect Performances acceptable, and pleasing to God.

They who question or oppose this, will find it a hard task to shew in what other Sense the Scriptures following are [Page 62]to be taken. Ephes. 1.6. To the praise of the glory of his Grace, wherein he hath made us accepted in the Beloved. Rev. 8.3. And another Angel came and stood at the Altar, having a golden Censer; and there was given unto him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar, which is be­fore the Throne.

The highest and most refined Acts of Sanctification in Believers (even those Acts which come nearest to that sinless Perfection, which is every Belie­vers Duty to strive after) they are im­perfect; and therefore stand in need of the spotless Sanctification of the Mediator to recommend them to God. Pertinent to the purpose in hand, is that of Augustin, Domine lavas lachry­mas meas, O Lord wash thou my Tears of Repentance. Ʋnto him that loved us, and washed us from our sins in his own Blood. Rev. 1.5. And have washed their Robes, and have made them white in the Blood of the Lamb. Rev. 7.14.

Secondly, By the Fruit of Christ we are to understand his Word; this is the meaning of the Spouse, in Cant. 5. last verse, His mouth is most sweet; yea, he is altogether lovely.

Here the Words of Christ are (Sy­nechdochically) intended, by which the Love and Grace of God (to sinners Elect, and chosen in Christ) is reveal­ed in the Gospel, and made (sensibly) manifest in the Conscience of true Be­lievers, by the Holy Ghost, with this ac­cords that of the Psalmist, How sweet are thy words unto my taste? yea, sweeter than hony to my mouth, Psal.

Three things there be which bespeaks the Words of Christ sweet and delight­ful to a real Believer.

First, The Suitableness of them to a Believers necessitous Condition.

What is it which bespeaks the Go­spel of Christ to be so sweet and pre­ferrable before the Law, but the Suita­bleness thereof to poor distressed sink­ing Souls? the Doctrin thereof being a System of sweet and precious Promises, suited to every Condition Believers can be in in this Life. According to 2 Cor. 1.20. For all the Promises of God (in him) are yea, and (in him) Amen, to the Glory of God by us. And 2 Pet. 1.4. Whereby are given unto us exceeding great and precious Promises that by these ye may be made partakers of the Divine Nature. The Suitableness then of the Words of Christ's Mouth, is one thing which be­speaks [Page 64]them sweet and delightful to a real Believer; what is (or can be) more suitable to a Creature (who is dying of the Wounds given him by sin) than the glad Tidings and Discovery of a Saviour; who is both Able and Wil­ling to save and reconcile him to God: The Spirit of the Lord (saith Christ) is upon me, because he hath anointed me to preach the Gospel to the poor, he hath sent me to heal the broken hearted; to preach Deliverance to the Captives; and recovering of Sight to the blind, to set at Liberty them that are bruised, Luke 4.18.

What makes bodily Medicaments (or Plasters) so valu'd, and desirable, but their Suitableness to the Distemper, or Ailment of the Body?

A Promise of the Everlasting Cove­nant of God's Grace, suited to the af­flicted, tempted and despairing Condi­tion of a poor Sinner: It is like Phy­sick, or a Plaster suited to the Body. When the poor sinner inwardly feels (through the powerful Influence of the Holy Ghost) the healing Virtue of the Promise; Oh! how sweet and com­fortable is such a Promise to that Soul? I will never forget thy Precepts (saith Holy David) for with them thou hast [Page 65]quickned me, Psal. 119.93. Every ex­perienced Believer can (more or less) tell how surpassing all other words the Words of Christ are; and that on the account of their Suitableness to the ne­cessitous and streightened Condition they have been in. Hence the Commenda­tions given (by real experienc'd Be­lievers) to the Word of Christ, above all other Writings and Sayings what­ever. I was (saith one experienc'd Be­liever to another) in such and such a Streight, and the Spirit of Grace brought such and such a word (of Promise) to my Mind and Thoughts, and thereby reliev'd and comforted my drooping, pensive Spirit. And (saith another) I was so and so tempted in such a place, at such a time, even to a bordering on the very Verge (or Precipice) of Desparation and Ruin: And when I concluded my self past all Hope of es­caping, the Blessed Spirit brought to my Remembrance such and such a Pro­mise, which was (every way) suited to the tempted Condition I was in; and thereby my Spirit was stayed and holpen. Oh! how blessed a Priviledge are those Souls blessed with, who can speak these things experimentally?

Secondly, The Words of Christ are sweet to a real Believer, on the account of the Seasonableness of them.

This was one of the needful Quali­fications, which was to be in Christ, to make him a compleat high Priest, (viz.) to know how to time Deliverance and Comfort to poor fainting desponding Souls. Esa. 50.4. The Lord God hath given me the tongue of the learned, that I should know how to speak a word in sea­son to him that is weary, &c.

The Spirit of God (by Solomon) tells us, that a word fitly spoken, is like Ap­ples of gold, in Pictures of silver, Prov. 25.11. Here we are to understand, that a word in due time and place, and pertinent to the purpose. As (beyond all dispute) it is Amiable and Ravish­ing to the Eye, to behold so orient and dazling a sight as Apples of Gold (drawn to the Life) in Pictures of Sil­ver: So, (undoubtedly) a word of Counsel and Comfort brought Home to the Conscience of a doubting wounded Sinner, ravisheth and gladdeth the bro­ken Heart, As cold water to a thirsty Soul, so is good news from a far Coun­try, Prov. 25 25. When the word suited to a poor tempted Souls Distress, [Page 67]is brought home in the nick of time (as we say) Oh! how sweet is it then?

Thirdly, A third thing which bespeaks the Word of Christ sweet to a real Be­liever, is the Holy Ghost his Efficien­cy and quickening Power accompany­ing the same, what we say of corpo­ral Bread, Rayment, Physick, Drink, &c. what can they avail to comfort and nourish the Body, without the Spirit of God bless and sanctifie their use, to the end for which they are appointed?

The same may be truly said of the Word and Sacraments, &c. what can they avail for the Souls good, if the Ef­ficiency and quickning Influence of the Spirit of God go not along with their use?

It is for want of this quickening Vir­tue (of the Spirit of God) that so ma­ny Sermons are Preached, and so few sinners really Converted. It is for want of this quickning Efficacy of the Spi­rit, that so many Ordinances of Reli­gion are attended and enjoy'd by thousands of Professors, without any sensible or visible Growth in Grace.

The Word of God is like a well made Knife or Razor, tho' never so keen and sharp, yet without a living Agent they [Page 68]can neither Cut nor Shave. So the Word of God, neither the Law can awaken, convince or wound the Consci­ence for sin: Nor yet the Gospel Heal or Comfort a Soul in Distress, without the Energy and quickening Efficacy of the Spirit of God.

There are two sorts of People, who (hereby) appear to be in a woful Con­dition? First, such as frequently hear and read the Word, Receive Sacraments, and go the Round in all external Acts of Religious Duties, and yet without any motion of spiritual Life, from the Spirit of God in their Souls. These are like blind Horses in a Mill, going round all day long, alway treading in the same Tract, not seeing or consider­ing where they are, or what they are doing. These keep to the Form (in a Customary way) but heed not the in­ward Power, which is that which ren­ders all Acts of Religious Worship both pleasing and acceptable to God; and which proves the Soul to be (in Reali­ty) a living Member of Christ's My­stical Body. Esa. 29.13. 2 Tim. 3.5. Rev. 3.17.

Secondly, There be others who (in pretence of internal Motion, and Power in the Soul from the Spirit, who (to a­void [Page 69]the Damning Formality of the o­thers (now mention'd) will not only neglect, but even slight the Word and Ordinances, reflecting on the Word as a dead Letter; and the Holy Instituti­ons of Christ (in his Churches) as car­nal, poor, empty and beggarly Elements. Some (of these) are Seekers (in plain English Quakers) who are always learn­ing, But never come to the knowledge of the Truth, 2 Tim. 3.6.7. Others are su­per-ordinanced, who have gotten above all ordinary Means. These (in their own Conceits at least) are so near Perfection, that they need not the use of outward. Ordinances. These are gotten (in out­ward Shew and Profession) above Or­dinances, but never yet were they ac­quainted with true Piety.

Both these sorts are under the power­ful working of an Infernal Spirit of De­lusion, which feeds their Souls with Chymerical Whimsies, and Enthusiastical Dreams, instead of the Doctrin which is according to Godliness.

These wretched Extreams are to be (carefully) shunn'd and avoided, as the as the Paths which lead to Hell and E­ternal Ruin. The sure way hereto, is to keep within sight and hearing of the Shepherds Tents. Cant. 1.8. Be [...]are [Page 70]of false Teachers, and avoid the Doctrin which hath not God's Word for its Foun­dation. Esa 8.20.

In hearing and reading, and all other Ordinances of Religious Worship; see that the outward Form, and the inward Power be not separated. Those things which God hath joyned together, must not be put asunder. Esa. 59.21. Mat. 19.6.

That great Man Augustin us'd to call the Word of God, Creating Words, Verba Div [...]na (saith he) sunt verba crea­tiva; And that on the account of the quickening Energy and Power that goes along with them. This is a Truth, which hath been acknowledged [...]s well by Enemies, as by Friends to the Truth. Jo. 7.46. The Officers answered, never Man spake like this Man. Luke 24.32. And they said one to another, did not our Hearts burn within us, while he talked with us by the way, and while he opened to us the Scriptures?

He that brags of the Word of God, and is a Stranger to the Power thereof (in his own Soul) he is an hypocriti­cal Formalist. He who boasts of the Power of the Spirit within, and holds not the Form of sound Words, indited by the Inspiration of the Holy Ghost, [Page 71]to be a Rule of Faith and Holy Life; he is a deluded Enthusiast: From both these Extreams, the Care and Faith­fulness of the Great Shepherd, will keep all who are given him by the Fa­ther.

Thirdly, The Works of Christ are all sweet to the true Believer.

By Works (here) I intend the Works of his Mediatorial Undertaking

Among the gods there is none like unto thee, O Lord, neither are there any works like unto thy Works, Psal. 86.8. Besides the Works of Creation and Providence, which are common to the whole Trini­ty; there are Works which are Pecu­liar to Christ as Mediator, I will reduce them to six Heads.

First, His Work of Incarnation, or his Assuming the Human Nature, into Unity with his Sacred Godhead. This is the Mystery of all other Mysteries; and of this, the Temple and Taberna­cle (of old) were shadowy Types. To this Mystery, that in Prov 8.31. had reference, even before Christ came in the Flesh; yea, before the Birth of Time it self (if I may so speak) re­joycing in the habitable Parts of his Earth, &c. The (then) intended U­nion between the Godhead and our [Page 72]Flesh, is (in that Scripture) pointed at, and this is chiefly intended by John, Jo. 1.14. And the Word was made flesh, and dwelt amongst us, &c. And by Paul in 1 Tim. 3. last. And without controversie great is the Mystery of Godliness, God was manifested in the flesh, &c.

There are three things (especially) which bespeak the Incarnation of Christ to be sweet and delightful to the true Believer.

First, The gracious Condescension of Christ to lodge in the Believers Nature. Thus to do, was a Favour and Privi­ledge deny'd the Angelick Nature which fell by Apostacy; it being design'd and intended (only) for the Seed of Abra­ham, Heb. 2.16. For verily he took not upon him the Nature of Angels, but he took the Seed of Abraham.

This is one Principal Reason why the Devils are so (Implacably) set against the Lord Jesus Christ, and all who bear his Image. Because Christ became a Mediator between God and Abraham's Seed, but not between God and them­selves. Mark 1.24. Let us alone, (cry'd those Apostate Spirits in the Posses­sed) What have we to do with thee? &c.

These Devils knew they had no In­terest (or Propriety) in Christ, as a Sa­viour. He took not their Nature on him, he was never design'd (by God who sent him into the World) as a Saviour for any but Abraham's Seed, and this inrages them; so will all the wicked Reprobates (of the World) swell with Spight and Madness against the Son of God, and all the Elect whom he came to Redeem: They are (here­in) acted by the Spirit of their Father. John 8 44. Ye are of your Father the Devil, and the Lusts of your Father ye will do, &c.

Secondly, That Firm and lasting U­nion which (by Christs Incarnation) is effected between the ever Blessed God and true Believers.

As by Adam's Apostacy, both him­self and all his Posterity (in him) were Ejected (or cast) out of God's Favour and Communion, which was (evident­ly seen in Adam's Ejection (or his be­ing cast) out of the Earthly Paradice, the Type of Heaven. Gen 3. last. So by Christ's uniting the assumed Na­ture of Abraham's Seed to God; an unshaken and an immovable Foundation is laid for an Everlasting Union between the Elect (Abraham's Seed) and God.

As the Union between Christ's God­head and his Humanity is (for ever) Inseparable; so the Union and Bond of Friendship between God and Believers, shall never be Null'd (or made void) let Devil, World, corrupt Nature, Death and Hell do what they can.

The Names of the two Pillars in So­lomon's Temple intimated, and (Typi­cally) shadowed forth (to the Faith of the Believers under the Old Testament Dispensation) that the spiritual Tem­ple, which is the Church of God's E­lect, being built and resting upon the Pillar of God's Omnipotency; it shall never be prevail'd against by the pow­ers of Darkness. 1 Kings 7.21. To these two Pillars (Jachin and Booz) the Spirit of God (in John) alludes Rev. 3.12. Him that overcometh I will make a Pillar in the Temple of my God, &c.

Thirdly, The Fruit and Effect of that Union (viz.) sweet Communion, and Everlasting fellowing Fellowship with Fa­ther, Son and Holy Ghost. As is the U­nion, such will be the Communion. 1 Jo. 1.3. That which we have seen and heard; declare we unto you, that ye also might have Fellowship with us; and tru­ly our Fellowship is with the Father, and [Page 75]with his Son Jesus Christ. Ver. 7. But if we walk in the light, as he is in the light, we have Fellowship one with ano­ther, &c.

Secondly, The Work of his Humilia­tion and self Abasement.

Christ's Incarnation, and his hum­bling himself (in the assumed Nature) are two distinct things. The Incarna­tion (in order of Nature) must pre­cede (or go before) his Humiliation; the former was in order to the latter. To make make it obvious and plain, Consider the two Natures of Christ; which constitutes him fit for the great Work of Mediation between God and and sinfull Men.

First, His Godhead. As Christ is God, he is no way capable of being humbled.

Secondly, His Humanity (the Nature in which he was humbled) Reason teaches that before he could humble himself (in the assumed Nature) that Nature must first be (Actually) in Be­ing.

As touching God's assuming the Hu­man Nature, it cannot (properly) be call'd or thought an Act of Humilia­tion. And that because (as is alrea­dy hinted) the Godhead is not capa­ble [Page 76]of being humbled. To which I add, that the Godheads assuming the Human Nature, is no way a humbling, but rather an Advancement (and that the highest and greatest that ever was (or ever will be) granted and vouch­safed to any created Being) to the Human Nature. This Act of God, in uniting (to himself) the Human Na­ture, was a high Act of matchless and unparallell'd Condescention to Abra­ham's Seed, his Elect, and chosen in Christ.

It will (then) be demanded where­in Christs Humiliation consisted?

To which I answer in two Parti­culars.

First, In his laying aside and not pleading the Perfection of his sinless Nature, and the perfect Conformity of his Life, to the Law of God. If the Lord Jesus had not stood as a Sure­ty (for the Elect) the Curse of the Law could no way Reach or take hold of him; and the Reason is, because he was never guilty of transgressing the Law.

Christ was Made (not Born) under the Law. So saith the Spirit of Truth. Gal. 4.4. It is one thing to be Born un­der [Page 77]the Law, and it is another thing to be Made under the Law.

To be Born under the Law, pre­supposes that Party Partaker of a sin­ful, polluted Nature, which lays him open to the Sentence and Curse of the Law.

To be Made under the Law, pre­supposes Christ's voluntary Act of sub­jecting himself to the Law of God: Not only to the preceptive command­ing Part of it, that he might keep the Law for the Elect of God, for whom he became a Surety: But to the mina­tory and cursing part of it too, to the end, he might be made a Curse for them; and that by bearing (in his own Body and Soul) the Laws-curse which was due to Gods Elect, for their breach of the Law. Phil. 2.7. But made himself of no Reputation, and took upon him the form of a Servant, and was made in the likeness of Men. And being found in Fashion (as a Man) he humbled himself, and became obedi­ent unto Death, yea even the Death of the Cross. [...]. Sed ex­ [...]anivit semet ipsum, he emptied him­self. The word properly signifies he [...]ob'd (or he utterly emptied) him­self, he debased or made himself vile. [Page 78]And this he did himself, it was nei­ther his Fathers, nor any of his Ene­mies Act. This is to be taken in no other sense, than (as was said alrea­dy) his laying aside, and not plead­ing his own spotless Innocency; where­on, if he had stood, no Accusation (brought in against him) would have held water, to cast him at the Law Bar.

Secondly, His voluntary subjecting himself to a Liableness, to stand charg'd with all the sins of God's Elect (as truly, as if they had been (Personal­ly) committed by himself) toge­ther with the Shame and Curse due for them.

Christ standing bound (for the E­lect) could object nothing against Gods just Proceedings against him, seeing i [...] was his own voluntary Act to become their Surety; neither God, Angels o [...] Men could force him to it. On this Account it was that he stood speech­less at the Laws B [...]r. Esa. 53.6. A [...] we like sheep have gone astray, w [...] have turned every one to his own wa [...] and the Lord hath laid on him the In­iquity of us all. Ver. 7 He was op­pressed, and he was afflicted, yet [...] opened not his Mouth; he is brought [Page 79]as a Lamb to the slaughter, and as a Sheep before her Sheater is dumb, so he opened not his Mouth. What was the reason of this profund Silence, when not only his Reputation, but his Liberty and his dear Life too lay at stake? No other Reason can be given by Men, or Angels for it but this, (viz.) His voluntary Act in striking hands with his Father, as a Sponsor or Sure­ty in the behalf of the Elect, in whose room (as their Representative) he promised to see all their Debts) (ful­ly) discharged. And that by a most exact keeping the Law for them, and by bearing (to the uttermost) the Shame, Curse and Death; to which, the Law sentenced the Elect for sin. The Blessed Redeemer having thus laid himself under a legal Tie (or Obli­gation) to God (his Father) when Justice call'd him to hold up the Hand at the B [...]r, in order to his coming to a full and legal Trial: He had not one word to object against the seve­rity of the Laws proceeding against him; though he had not the least spot of sin (of his own) to be charged with, yet having undertaken (as a Surety) for the Elect, their sins (tho' never so many horrid and vile) he [Page 80]must take them as his own: And [...] he did, witness his own Acknowledg­ment at the Laws Bar. Psal. 4 [...].12. For innumerable Evils have com­passed me about, mine Iniquities have ta­ken hold on me; so that I am not ab [...] to look up, &c. The numberless Num­bers of the Elects Iniquities were by God imputed and charg'd to his Ac­count, and he (the Immaculate spot­less Lamb of God) takes them as hi [...] own, according to Esa. 53.8. and 1 Pe [...] 2.24. who his own self bare our sins in his own body, on the Tree, &c. They who deny a change of Persons between Christ and God's Elect, do bu [...] bewray their own Unskilfulness in thi [...] greatest of Mysteries; And (in pre­tence of opposing Antinomianism) suf­ficiently demonstrate themselves to b [...] the worst, and most pernicious Antino­mians (now) in London.

For, most certain it is, (and Go [...] will make such Men know it soone [...] or later,) that in the same sense where in Christ was made a sinner (at th [...] Bar of Gods Law) the Elect of Go [...] stand justified at the Throne of Grace As the Lord Jesus Christ could be n [...] other way made (or prov'd) a sinner but by Gods imputing to him the Ini­quities [Page 81]of the Elect, to which he him­self agreed and consented; so, Elect sinners can no other way be Partakers of a spotless justifying Righteousness, but by Gods imputing that of his Sons to them. As all the Guilt and De­filements which (by sin) came on Gods Elect, were imputed to, and charg'd on the Son of God; so, all that Me­diatorial Righteousness (both Active and Passive) which Christ perform'd and fulfill'd, to answer the Laws de­mand, was, and is imputed to, and charg'd on the Elect in effectual cal­ling, for their free, and full Justifica­tion from all charge of sin; and he (or they) that have the face to deny this, do sufficiently prevent any others studying Arguments to prove them He­terodox, and unsound in this Founda­tion Doctrin of Justification, where­in they who are made Partakers of the Anointing of the Spirit of Christ, cannot but see and stand convinced, that the whole current of Sacred Scriptures, and of Orthodox Protestant Divines (both Non and Conformists) are (full [...]tive) against them.

Thirdly, The Death of Christ is sweet, [...]nd delightful to the true Believer.

Three things there be, which bespeaks it so to be.

First, In that Christs dying the cur­sed Death (to which the Elect were liable) was the consummating Act o [...] the Execution of God's Law upon him and (in him) upon all the Elect o [...] God. It was Luthers Observation and Saying, upon the Son of Gods being put to Death, that the two greates [...] Potentates on Earth were (on th [...] Cross) striving for Victory, (viz) The Law of God, and the sinless So [...] of God.

The Law falls on Christ (as the greatest of Transgressors) as he stood charg'd with all the most horrid Abo­minations, that the Eye of Gods Om [...] ­nisciency foresaw the Elect should eve [...] fall into.

The Laws knows (or shews) n [...] Mercy, though Christ be the Son o [...] God, and the Law-maker too; yet Sa­tisfaction must be given, which give occasion (here) to mind the Reade [...] of the Old Maxim, Law-makers mu [...] be no Law-breakers. I am certain that Maxim was never (yet) mor [...] truly verified and made good in n [...] case, than it was in this of Chris [...] bearing and undergoing the Penalty [...] [Page 83]his own Righteous and Just Law. The Law cries out against Christ (in whose Person all the sins of God's Elect did meet) here's a Transgressor, a Sinner, (the greatest that ever appeared at God's Bar: And that on the account of the innumerable Rebellions and Transgressions of all the many Millions of God's Elect, which lay upon him, though he was never toucht with the least stain of Corruption in his assu­med Nature: Neither was the least Deviation (from the Recti [...]ude of the Law) ever found in his Practise and Life, yet he is the Party who is like to satisfie Justice, for all those Debts he hath taken on him to discharge; and seeing that the principal part of the Debt which he took on him to pay, (viz.) Actual Conformity to the Righteous Demands of the Law is (un­deniably) found in him: And that there remains (now) nothing to dis­charge and clear off, of what he hath undertaken (as a Surety) but to un­der go a bodily Death, to answer the Accessory Debt, whereto the Elect be­came obnoxious by Adam's first Re­bellion, let him die that shameful, igno­minious and cursed Death of the Cross.

Thus the Law Sentenc'd and Con­demn'd him as a Malefactor, and the blackest Criminal that ever held up Hand at the Bar of any Court of Ju­dicature, either Human or Divine.

The Law having passed on him, he was deliver'd up to Justice, to the end the Curse of the Law might be inflicted on him; his Executioner (in this doleful Tragedy) must be his own Dear and Tender Father, who Lov'd him (from Everlasting) and will (to endless Eternity) love him, as he loves himself. Yet, notwith­standing Die he must, and that by ha­ving the Sword of his Fathers vindi­cative Justice sheath'd in his very Bowels, till his very Soul was power­ed forth like Water. Awake O Sword [...] against my Shepherd, and against the Man that is my Fellow. Zach. 13.7. &c. Because he hath powered out his Soul unto death, &c. Isa. 53.12. I am poured out like water, and all my Bones are out of joint, my Heart [...] melted l ke Wax in the midst of my Bowels. Psal. 22.14. He that spare [...] not his own Son, but delivered him up for us all, &c. Rom. 8.32.

Here's an Argument of the Fathers Love to Elect sinners, which can ne­ver be overthrown. Jo. 3.16. For God so loved the World, that he gave his only Begotten Son; that whosoever believeth in him, should not perish, but have Everlasting Life. In this was manifested the Love of God towards us, because that God sent his only Begotten Son (into the World) that we might live through him. 1 Jo. 4.9.

Here's also a clear Discovery, what little Reason the poorest and weakest Believer hath to question, or doubt of Christ's Love to him or her. What! step in between thee and Hell, and not love thee? To take all thy Guilt and filth of sin upon himself: And (for the same) to be made a Curse, that thou poor undone sinner mightest be made the Righteousness of God in him) and not love thee? When the incen­sed Justice of God was up in Arms against thee, and just ready to fall on thee, for Christ his own Son to step in between thee and that fatal Stroak, which (had it fallen on thee) would have compleated thy Misery, and have put thee beyond the reach of all Possibility [Page 86]of ever being saved. I say, for Christ to step in between thee and that fatal Stroak, and to suffer the Sword that would have killed thee, to be lodg'd in his own Bowels, was as strong and convincing an Argument that he lov'd thee, as any can be made use of by God himself. Never was there greater and more end aring Love, in one Par­ty towards another, than the Love wherewith God the Father, and Christ his Son lov'd the Elect: Neither can God, Angels, or Men lay down stronger and more convincing Arguments to prove or confirm it so to be; than God the Fathers Readiness and Wil­lingness, to Sacrifice his own, and on­ly Son, whom he lov'd equally with himself; and the Sons Willingness to lay down his Life, and not only so, but consenting to be made a Curse for the Elect. Oh! matchless and a­stonishing Love, who ever knew, or heard of the like, except it self? I am the good Shepherd, the good Shepherd giveth his Life for the Sheep, Jo. 10.11. Greater Love hath no Man than this that a Man lay down his Life for hi [...] Friend, Jo. 15.13. But God com­mendeth his Love towards us, in that [Page 87]while we were yet sinners, Christ died for us.

Hereby perceive we the Love of God, because he laid down his Life for us, &c. 1 Jo. 3.16.

And as the Just and Righteous Law of God did not spare the sinless Son of God, when Arraign'd at his Bar, (as a Surety for sinners:) So, nei­ther did the Son of God flinch, or shrink in the Contest, till he had van­quisht and overcome the Condemning Power of the Law; leaving it and all the other Enemies of his Elect Nail'd to the Cross, having (by his Death on the Cross) put to death, the Dam­natory Sentence of God's Righteous Law against God's Elect; and spoil'd all Principalities and Infernal Powers of that accusing Power they had (by sin) obtain'd against God's chosen: Yea, having rifled Hell (it self) with Death, and the Grave (those destroy­ing and devouring Enemies of Man­kind) so as that nothing was left in the way, to obstruct or hinder the Elects safe Arrival in Heavenly Glory: And all this by the Virtue and Merit of that Satisfaction he gave to the Justice of his Father, by [Page 88]obeying the Law both Actively and Passively in the Assumed Nature: On this Account it is, that there remains (now) no Condemnation (in force) against that Man or Woman which be­lieves in the Son of God.

The Moral Law is (indeed) a Law (or Rule) of Holy Living to all Be­lievers, and as a Looking-glass to dis­cover to Believers the Spo [...]s and De­fects, which abounds in their Hearts and Lives, (while in a state of Im­perfection) and to shew them the continual need they stand in of the Blood and Righteousness of Christ the Mediator, till they come to the end of their Race. But to condemn or sentence any true Believer in Jesus, to Damnation or Eternal Death, the Moral Law hath no Power. There is therefore now no Condemnation to them that are in Christ Jesus, &c. Rom. 8.1. Christ hath redeemed us from the Curse of the Law, being made a Curse for us, Gal. 3.13. And can this be any o­ther than sweet to true Believers, especially to such as have lain so long in the Laws Prison, till the Irons there­of have reached even to the very Soul?

Secondly, The Death of Christ is most sweet and delightful to the true Believer, in that, in Christ's Death all the Sins and Iniquities of the Belie­ver, were Arraign'd and put to death, so as the Believer shall never, never be Arraign'd or Condemn'd for them, ei­ther here or hereafter.

There were two things in sin, by which the Elect of God were held cap­tives.

First, the Guilt of sin, which lays them open to Condemnation and the Wrath to come. From this the Active and Passive Obedience of Christ set them for ever free (as hath been already observ'd.)

Secondly, The defiling Power of In­dwelling sin; this also is slain and put to death in the Death of Christ, and by Virtue hereof, it is, that every Belie­ver (in Jesus) is made to die to sin, in Heart and Life; through the pow­erful Efficiency of the Holy Ghost, (inwardly) applying to the Soul of the Believer, the Efficacy of the Mediator's Death.

For what the Law could not do, in that it was weak, through the Flesh, God sending his own Son in the Like­ness [Page 90]of sinful Flesh; and for sin, con­demned sin in the Flesh, Rom. 8.3. For he hath made him to be sin for us, who knew no sin, that we might be made the Righteousness of God in him. 2 Cor. 5.21. Who his own self bare our sins in his own Body on the Tree, 1 Pet. 2.24.

Let this Caution be observ'd and improv'd by every true Believer, (viz.) that not the Being of indwelling sin, but its condemning and reigning Pow­er are condem'd and put to death in the Death of Christ: So as that that indwelling sin, which yet remains in a justified Believer, shall never, either lay him open to Condemnation, or to keep the Believer under its capti­vating Power, as before Regenera­tion it did. He will subdue our Iniquities, and thou wilt cast all our sins into the depth of the Sea, &c. Mic. 7.18. For sin shall not have Do­minion over you, for ye are not under the Law, but under Grace. Rom. 6.14. For this purpose the Son of God was ma­nifested, that he might destroy the works of the Devil. 1 Jo. 3.8.

He that is born of God doth not com­mit sin, ver. 9.

Thirdly, The Death of Christ is most sweet to a true Believer, in that the Curse which sin put into bodily Death, it is by Christ's Death taken away; to every Believer the Curse due to sin was the very Sting of Death, so witnesseth the Holy Ghost. The Sting of death is sin, &c. 1 Cor. 15.56. This Christ the Surety of the Believer bore, that the Curse in Death might be turn'd into a Bles­sing to all the Members of Christ, (viz.) All who savingly believe in him.

There are some (whose Names I am unwilling to mention) who tell Men that bodily Death is a Part of the Curse due to sin; and that the Be­liever (as well as the Unbeliever) must undergo, and bear it (as such) namely the Curse which is due to the Believer for sin.

From whom I do (and shall) for ever dissent, and that for the two Rea­sons here following.

First, Because Death puts an end to all a Believers sinning, and sorrow­ings, which occasioned holy Master Dod's [Page 92]Saying; that Death was the greatest Friend to a true Believers Grace, that is in the World: For (saith he) that which Praying and Hearing, and Sacraments, &c. do but help to wea­ken, (viz.) sin in the Heart and Life of the Believer; Death comes, and with one stroak cuts it off. And at the same time (and with the same Blow) puts an end to all the Belie­vers Sorrows and Afflictions. And if this be a Curse to a Believer, for my part, I do not understand, what it is to be Blest.

Though Death (in it self) be a Curse to the first Adam, and his Chil­dren (as it is the Wages of sin, Rom. 6.23.) yet, to them who are in Christ, that Curse is turned into a Blessing; so saith the Holy Ghost, whose Testi­mony goes beyond all other Testi­monies, in Matters of Faith. See Rev. 14.13. And I heard a voice from Hea­ven, saying, write, Blessed are the dead which die in the Lord: From henceforth, Yea saith the Spirit; that they may rest from their labours, and their works do follow them. And of such, it is also said, And God shall wipe away all Tears from their Eyes, and there shall be no [Page 93]more death, neither sorrow nor crying; nither shall there be any more pa [...]n, for the former things are passed away, Rev. 21.4.

Secondly, Because Death, not only perfects the Grace of a true Believer; but it is also an Inlet to the King­dom of Glory. On these two Ac­counts it is (I doubt not) that the day of Death is preferrable before the day of ones Birth. Eccles. 7.1. A good Name is better than precious Oyntment; and the day of death, than the day of ones Birth. On the same Accounts (I do not question) Paul did prefer to die, rather than to con­tinue in the Body, as he himself tells us, Phil. 1.21. For to me to live is Christ, and to die is Gain.

Herewith (also) concurs 1 Cor. 3.22. Whether Paul, or Apollos, or Ce­phas, or the World, or Life, or Death, or things present, or things to come; all are yours, and ye are Christs, and Christ is Gods. In this Enumerati­on of Particulars of second causes, wherein the Members of Christ are said to be interrested; I un­derstand the same thing to be intend­ed, which is held forth in that gene­ral [Page 94]Assertion. And we know that all things work together for good, to them that love God, to them who are the cal­led, according to his purpose, Rom. 8.28. And is not this a sweet Fruit to a Believers spiritual Taste.

Fourthly, The Powerful and Glo­rious Resurrection of the Lord Je­sus from the Dead, is most sweet, and delightful to the true Belie­ver.

That Christ was raised up from Death, is beyond controversie.

Acts 2.24. Whom God hath raised up, having loosed the pains of Death, because it was not p ssible he should be holden of it. Acts 17.31. Because he hath appointed a day, in the which he will judge the World in Righteousness, by that Man whom he hath ordained; whereof he hath given Assurance unto all Men, in that he hath raised him from the dead. Rom. 1.4. And decla­red to be the Son of God, with Power, according to the Spirit of Holiness, by the Resurrection f om the dead.

This Resurrection of Christ from the dead, can be no other than sweet to all true Believers, and that on a three­fold Account.

First, As it is God the Fathers Actual Discharge to Christ the Pub­lick Head, and Representative of Gods Elect; and to them (in him) from that sin of theirs, which he (as their Surety) stood charg'd with; and from the whole of that Debt, which he un­dertook to pay for them.

As Christs Active and Passive Obe­dience was the full Payment of Belie­vers Debts to God, so Gods raising him from Death, was Gods Actual Discharge to his Son, and (in him) to all Elect Believers; to assure them, that the Debt which Christ his Son undertook to pay for them, is now fully paid and satisfied, witness his Actual Release and Discharge from the Prison of the Grave; where Christ (as Undertaker and Surety for Gods Elect) was detain'd until the Justice of his Father said, it is enough: I am now satisfied (to the full) every Iota, and Tittle of the Law, is by him perfectly obey'd, both Actively and Passively: I have no more to lay to his (or the Elects) Charge, for whom he became a Surety. Discharge him, let him be set at Liberty; as Christ the Son prov'd faithful to the Father, [Page 96]in performing (to the utmost) what he had undertaken, for securing the Fathers Glory, and the Salvation of the Elect, committed and given in charge to him by the Father. So, God the Father proves Just and Righteous to Christ, in giving him (under the Hand of his Unerring Spirit of Truth) a full Release and General Discharge, not only for him­self, but for his Redeemed ones also. Of this, Christ had not the least doubt, when he struck Hands with his Father; he knew his Father to be the God of Truth, who could not lie, or deal unjustly with any; much less with his own (only) Son, who he could not but know, would stick at nothing (though it were to empty himself) and to become no­thing.

And, which was worse, to be made a Curse, to finish the Work his Fa­ther had given him to do. For the Lord God will help me, therefore I shall not be confounded; therefore have I set my Face like a Flint, and I know that I shall not be ashamed; He is near that justifieth me, who will contend with me? Let us stand together, who is [Page 97]mine Adversary? let him come near to me, Isa. 50 7, 8.

What was (of old) predicted by this Evangelical Prophet, concerning God the Fathers justifying his Son (upon his finishing the Work he had undertaken to go through) it is now declared, and made known by the Gospel to be (Actually) accom­plished and made good, according to those (and other the like) Predictions of him.

I have glorified thee on the Earth, I have finished the Work which thou gavest me to do, Jo. 17.4, 5. And now O Father, glorifie thou me with thine own self, with the Glory which I had with thee, before the World was. All Power is given me in Heaven, and in Earth, Mat. 28.18. Him hath God exalted with his right hand, to be a Prince and a Saviour to give Repentance to Israel, and forgiveness of sins, Acts 5.31. And without Con­troversie great is the Mystery of God­liness; God was manifested in the flesh, justified in the Spirit, &c. 1 Tim. 3.16.

Let the Believer who either hears or reads this (concerning Christ's be­ing Raised from the Dead) but se­riously weigh and consider of how great Concern this Act of Gods re­leasing Christ is, to secure and strength­en the Foundation of the Believers Comfort and Assurance; and he will find that the oftener he chews this Cud, by serious Meditation (accom­pany'd with fervent Prayer to the Throne of Grace) the sweeter this Fruit will be to his Taste. How comes it to pass, that some poor Tempted Believers do often Hear, and Read of God's having Raised Christ his Son from the Dead, and yet they hear and read it, as if they themselves were no way concern'd in it; 'tis as a dry Chip to them, they taste no sweetness in it. The Reason hereof is, they do not con­sider, neither can they believe, that God (in Raising his Son from the Dead) hath (Actually) declar'd from Heaven, that he is now (Actually) reconcil'd to, and at an Everlasting Peace with all Believers; with the poor­est and weakest (as well as with the strongest) Believer. And therefore, [Page 99]the sure and only way for a poor, weak, tempted Believer, to relish and taste the Sweetness of this Fruit, is, to Act Faith on the Resurrection of Christ, appropriating the Virtue and Merit thereof unto himself thus; and hath God indeed Raised up his Son (Jesus Christ) from the Dead? And that as he was the Surety and Re­presentative of all the Elect, and was God's Design (in raising him) to give a publick Testimony to that Sa­tisfaction, which he himself received, at the Hands of Christ in the behalf of God's Elect. Why then, most [...]ertain it is, (none but Lyars against God can deny it) that no sin (of God's Elect) remains unsatisfied for; which had they not been, the Just [...]nd Righteous God would never have [...]uffered their Surety to have (so much as) peep'd out of his Prison the Grave) in which he (that [...]ver Blessed one) lay confin'd, until God's time of discharging him (accor­ [...]ing to Promise) was come.

What Reason then canst thou shew O my drooping disponding Soul) [...]hy thou shouldest fear an Arrest [...]om God for those sins; for which [Page 100]Christ thy Surety was already Arrest­ed and Committed; and from which also, he was (Actually) Acquitted, and Legally Discharged by that great God (against whom thy sins were com­mitted) whereof his Glorious and Powerful Resurrection (from the Dead) is a full and convincing Proof? See, and consider how the Holy Ghost Argues, in the behalf God's Elect. Who shall lay any thing to the Charge of God's Elect? It is God that Justi­fieih. Who is he that Condemneth [...] It is Christ that Died, yea, rather that is Risen again; who is even a [...] the Right Hand of God, who also ma­keth Intercession for us, Rom. 8.33.34.

The Interrogation (or Question) (here put) implies a strong Neg [...] ­tion; and the plain English (or mean­ing) of it is, that in vain is it fo [...] any Enemy of Gods Elect to bri [...] (before God) any Bill of Indictme [...] (or Accusation) for sin against an [...] of God's Elect. The Argument where by this is inforced, is twofold. Firs [...] Gods own Act (already past) it God that Justifieth, he against who [...] sin hath been committed; and w [...] [Page 101](alone) hath the Right and Power to forgive it: He hath (on full Sa­tisfaction given to his Justice (by the Surety of his Elect) Pardoned the sins of all the Elect, who are (now) virtually pardoned and justified, in that Justification past on Christ their publick Head and Representative.

Secondly, The Death, Resurrection (from the Dead) and Intercession of Christ the Elect's Surety.

First, His Death, this was the con­ [...]mmating Act, whereby he complea­ [...]ed the Payment of our Debt, for which he became bound to God for [...]he Elect.

Secondly, His Resurrection from the [...]ead, which is God's Discharge from hat Obligation he lay under, as the [...]rety of the Elect.

Thirdly, His Work of Intercession [...]t God's right Hand) to which [...]ace and Office he would never have [...]n admitted, had not the Passage [...]ereto been clear'd up and prepar'd [...] the Satisfaction given. There can [...]en be no Reason shewn, why, or [...]erefore the weakest Believer should [...]r being damn'd, or sent to Hell [...] his sins; seeing his Redeemer [Page 102]and Surety is raised from the Grave. And is (Actually) ascended from the lower pars of Gods Earth, to sit at his right Hand, in the high­est Heavens; to enter on the Glori­ous Work of Interceding (with God his Father) for him, a poor, shatter'd tempted Soul.

Object. But my sins are so many and great, and my Faith so very, ve­ry weak, that I am often assailed with fearful Doubtings and Question­ings whether I be one of those Elect in whose behalf, Christ received that Full and Actual Discharge from God the Father.

To this I Answer in the Particu­lars following.

First, Suppose thy sins do (f [...] Quantity and Quality) not only equa­lize, out out-do the crying Abo­minations of any (now in Glory. Nay, not only so, but (I will add the Abominations of any (nay a the) Reprobates in Hell (except t [...] unpardonable sin, which many in th [...] place have committed) I say, su [...] ­pose thy sins were as many, and great as the sins of those (now me [...] ­tion'd) [Page 103]yet if thou seriously consider the unconcieveable Worth, and the infi­nitely incomprehensible Value of the price paid to God's offended Justice for the sins of the Elect: There will appear no real or solid Ground to fear the Greatness of thy sins, in case the numberless Numbers of the Elects sins, were thy own sins (per­sonally) and that there were a Thou­sand Millions of Elect Sinners more than there be Stars in the Firmament. Yet, the Shoulders of that Almighty Saviour (who became Surety for Gods Elect) would bear them all, and that without any danger of sinking un­der their Weight, Remember that place, Heb. 7.25. Wherefore he is able also to save them to the uttermost, that come unto God, by him &c. To which, let m [...] (for thy Comfort and future Encourage­ment (in believing) add the Mercy of Jehovah, which (with the Merit of Christ's Satisfaction for sin) is so (every way) Infinite and Incompre­hensible, that it swallows up, and out­doeth all the Power that can be in sin, to damn or ruin any Elect Sinner; for whom Christ (the Son of God) Dyed and Rose again. All the Breach­es [Page 104]of God's Law are the Acts (or Omis­sions) of Finite Creatures. But the Mercy of God in pardoning Sinners and the Merit of Christ, his Obe­dience and Sacrifice, to deserve and obtain their Pardon, they are the Mercy and the Merits of an Infinite God. And as soon might a little Wren (or Sparrow) Dive into the deepest part of the Sea, and ascend up again to give an Account of its Depth, as any created Being can be capable of sounding or Fathoming the investigable and bottomless Depth of God the Fathers pardoning Mer­cy, and of Christs the Sons Merit, to purchase the Elects Pardon.

Secondly, And what though thy Faith be so weak, so very, very weak, as thou complainest it is; this need not hinder thy Comfort in feeding on this best, and sweetest of Fruits. For thy Faith, though it be never so weak, proves it self to be a Divine Faith, by its Operation in thee. First, In that it empties thy Heart of all conceited Rigteousness of thine own, whereby Satan and corrupt Na­ture would have thee to look for Life and Salvation.

Secondly, In that it carries thee out to rest under the shadow of Christ's Mediatorial Satisfaction, ho­ping and expecting Life and Salva­tion by his Merits alone. Though all Mens Stomachs be not equally sharp at Table; yet, he that hath the least Stomach, might eat to as great Satisfaction and Content, as he that eats most. Let thy Faith be ne­ver so weak, thou wilt find (by Ex­perience) that the oftener thou doest taste of this Fruit of Christ's Death and Resurrection (with Application thereof to thy self) crying out (Be­lievingly) My dear Lord Jesus Christ, who died to discharge the Debt of my sins. and who rose again for my Justification, the sweeter and the more delightful will it be; and not only so, but thy poor weak Faith will (by this means) gather strength day by day.

Thirdly, And as touching those fear­ful Doubtings and Questionings, whe­ther thou (in particular) be one of those Elect, for whom Christ dyed, and rose again. I need say no more, than to assure thee, that this hath been the Case of the most eminent [Page 106]Saints (now) Triumphing in Glory; when in a Militant State, as thou now art; that Soul that was never trou­bled with Doubtings and Question­ings about his State, was never yet blest with a right saving Faith. Not that these Doubtings are of the Es­sence of true Faith, or as if thou wer't not bound to be humbled for them (before God) and oblig'd to strive against them: But an Argument they are that thou art acted by a twofold Principle, and that the Devil is now discover'd to be thine Enemy. Both which, effectually proves thee to be one of those Elect for whom Christ both died and rose again.

Secondly, The Resurrection of Christ is sweet to a a true Believer: As the same is a sure and certain Pledge of his own (and all other Believers) being raised, not only from a State of Mortality, but also from a State of Imperfect Grace. The Resurre­ction of Christ (the Believers Sure­ty) is the Ground and Foundation of a Believers both rising more and more to Newness of Life: And of his being raised again out of the Dust of Death, to partake in the Glo­ry [Page 107]of the last Resurrection, Rom. 6.4, 5, 6. 1 Cor. 15.49.54. Phil. 3.21. Jo. 6.40.

Thirdly, The Resurrection of Christ is sweet to the Believer; as it is an invincible Argument to prove, that Christ his Surety (having once dy'd, and by his Glorious Resurre­ction overcome Death) he is ne­ver more to dye, so witnesseth the Holy Ghost. Rom. 6.9. Knowing that Christ being raised up, from the Dead, dyeth no more; Death hath no more Dominion over him. Rev. 1.18. I am he that liveth, and was dead; and behold I am alive for ever­more, &c.

The Ground hereof is, the infi­nite Satisfaction given to his Fa­thers Justice (for the sins of the E­lect) by that one Death, which he underwent. If it were possible for Christ to dye a thousand times over, and over; his dying so many Deaths could not be more Satisfactory (to the Justice of God) (for the sins of the Elect) than was that one most shameful, bitter, and cur­sed Death of the Cross, which he suffer'd, and underwent (once) for all. [Page 108] Rom. 6.10. For in that he dyed, he dyed unto sin once; but in that he liveth, he liveth unto God.

God the Father hath (now) no more sin to charge on him, than what he stood charg'd with (on the Cross) when he said (on his giving up the Ghost) it is finished. Jo. 19.30. Heb. 10.14. For by one offering he hath perfected (for ever) them that are Sanctified.

It is not in this Case, as it hath been with (but too) many of Adam's Children (and is in this very day) who have been forced to pay over and over, the self same Debt. Such is the Baseness and Knavery of the Oppressours of the Age we live in.

God (the Father of Christ) is not such a Creditor, he is a Just and a Righteous God: And being so, there is no Ground to fear that ever he will Twit (in the Teeth) either Christ, his Son (the Elects Surety) or any poor Believer, with those Sins which Christ once satis­fied for.

This Fruit is passing sweet to that Soul, who frequently feeds on it.

Fifthly, The Glorious Ascension of Christ (from Earth to Heaven) is most sweet to the true Believer, and it is so on a twofold Account.

First, As it proves the compleat Conquest and Victory of Christ (the Believers Head and Surety) over all the Enemies of God's Elect, of whom it was spoken (by way of Predi­ction.) Thou hast ascended on high, thou hast led Captivity captive, &c. Psal. 68.18. These things are (Pro­phetically) spoken of Christ (by way of Allusion or Comparison, and which are by the Apostle Paul ap­ply'd to Christ's Glorious Ascension, Ephes. 4.8. The Metaphor is ta­ken from earthly Kings and mighty Potentates; who (when they had got the Victory over their Enemies) us'd to bind to their Chariot Wheels the Chief of the Enemies, dragging them along in Triumph. Thus did the Lord Jesus (the Surety of Gods Elect) when he Ascended to Hea­ven, he led Devil, Sin, Curse of the Law, World, Death, Grave, and Hell, Cap­tives; so that they can never more slave (or insult over) any of God's [Page 110]Elect; this is intended by Christ in Jo. 16.33. In me ye shall have Peace, in the World ye shall have Tribulati­on; but be of good cheer, I have o­vercome the World. And the same is intended by Paul in Colos. 2.15. And having spoiled Principalities and Pow­ers, he made a shew of them openly, Triumphing over them in it. This al­so is intended in Rev. 1.18. I am he that liveth, and was dead, and be­hold I live for evermore; and have the Keys of hell and of death. The term Keys, denotes the universal Power which Christ (by dying) At­chieved over all the Enemies of his Redeemed ones.

Christ's Ascension from Earth to Heaven, is every true Believers Tri­umph over all the Powers of Dark­ness of this World, so witnesseth the Spirit of God. Nay in all these things we are more than Conquerours, through him that loved us, Rom. 8.37.

Secondly, Christ's Ascension to Hea­ven is sweet to the true Believer, on the Account of the personal Appearance he makes there, for all the Members of his Mystical Body.

That Christ is enter'd Heaven, as the [...] or Fore-runner of his Members, is expresly set down and af­firm'd for the Comfort and Encou­ragement of all true Believers. Whe­ther the forerunner is (for us) entred, even Jesus made an high Priest for e­ver, after the order of Melchizedech, Heb. 6.20. For Christ is not entred into the Holy Places made with hands, which are the figures of the true; but into Heaven it self, now to appear in the Presence of God for us, Heb. 9.24. And there are three Ends for which he so appears.

First, That he might represent his Members Spotless and Blameless, in the Virtue and Merit of that Obedience, which (he himself) as their Repre­sentative perform'd (on Earth) to an­swer the Demand of the Law.

It is on the Account hereof, that the Spouse of Christ, (viz.) the Church of true Believers is by Christ (him­self) styl'd and accounted all fair and Spotless. Thou art all fair my Love, there is no Spot in thee, E­phes 4.7. Cant. 4.7.

That he might present it to himself a glorious Church, not having Spot or Wrinkle, or any such thing; but that it should be Holy, and without Blemish, Ephes. 5.27. And ye are compleat in him, &c. Colos. 2.10.

Secondly, That he might enter on the Possession of the purchased In­heritance, which he himself purcha­sed for his Members. Ought not Christ to have suffered these things, and to enter into his Glory? Luke 24.26. And if I go and prepare a place for you, I will come again and receive you unto my self; that where I am, there ye may be al­so, Jo. 14.3. The Believers Life and Crown are in the Hands and Keep­ing of Christ (to be secur'd for them) till they arrive at Heaven, where he is. Which is the Earnest of our Inheritance, until the Redemp­tion of the purchased Possession, unto the Praise of his Glory, Ephes. 1.14. And hath raised us up (together) and made us sit together in Heavenly Pla­ces in Christ Jesus, Ephes. 2.6. This is a Mercy, and an Inestimable Pri­viledge given by God to the Elect; that the Life of their Souls, and all [Page 113]the Glory and Blessedness whereto God elected them (in Christ his Son) is deposited (by God the Father) in the Hands of Christ, who will ne­ver fail or betray them: On which Account it is, that the condition of the poorest and weakest Believer (li­ving) is in a better and (infinite­ly) safer State, than the first Adam and his Posterity, were in before the Fall. The Reason whereof is this, (viz) the Life and Salvation of the first Adam and his Children, depen­ded on the Obedience of a Mutable Agent; who might (and did) fall, and come short in fulfilling the con­dition of that Covenant of Works under which they Acted (for Life.) But the Life and Salvation of the E­lect, is now secur'd in Christ (God-Man) who can as soon cease to be what he is, as he can forget, or neglect, or suffer the poorest and weak­est of those committed to him (by the Father) to perish. And is not this a most sweet Fruit?

And I give unto them Eternal Life, and they shall never perish, &c. Jo. 10.28. And this is the Fathers Will which hath sent me, that of all which he [Page 114]hath given me, I should loose nothing, but should raise it up at the last Day, Jo. 6.39.

Thirdly, That he might enter on the Great and Necessary Work of In­tercession, which leads to the Sixth Particular comprehended in the gene­ral term Works.

Sixthly, The Intercession of Christ is most sweet to the true Believer. There are six things in it which makes it so.

First, The Propriety the Believer hath in it; yea, even the meanest and weakest Believer hath as real a Propriety therein, as the strongest. Who is he that condemneth? it is Christ that died, yea rather that is risen a­gain, who is even at the right hand of God, who also maketh Intercession for us, Rom. 8.34. My little Children, these things write I unto you, that ye sin not: and if any Man sin, we have an Advocate with the Father, Jesus Christ the Righteous, 1 Jo. 2.1.

Secondly, Whatevever Christ Prays for, he (most certainly) obtains it; of this he had Experience, when on [Page 115]the Earth, before he had (Actually) discharg'd the Debt, which he took on him for the Elect. And Jesus lift up his Eyes, and said, Father I thank thee that thou hast heard me: And I knew that thou hearest me always, Jo. 11.41, 42. Who in the days of his flesh, when he had offered up Pray­ers and Supplications, with strong Cry­ings and Tears unto him, that was able to save him from Death, and was heard in that he feared, Heb. 5.7. But now seeing all Righteousness is by him fulfilled (according to what he undertook) and he (in the Me­rit thereof) not only Ascended from Earth to Heaven, but even sat at the Father's Right Hand; what is it that the Father can deny him? especially, when what he prays for, is (before) in the Heart and Pro­mise of God (his Father) to grant him, and that in a way of Recom­pence, for the faithful Discharge of the Trust reposed in him by his Fa­ther. Psal. 2.8. Esa. 53.12.

There are some poor trembling Believers, who (when they need such or such a Mercy, and know not what they shall do without it) [Page 114] [...] [Page 115] [...] [Page 116]dare not beg the Mercy they want; The Mercy is so great, and they them­selves so (every way) unworthy, they think it great Presumption to seek or pray for it. Let such turn their Eye off, from staring and po­ring on their own Unworthiness; keeping it fixt on the Incomprehen­sible Merit and Worthiness of the Lord Jesus Christ; and then, let them keep back from God's Throne of Grace, and give way to Discouragement if they can. 'Tis Christ's Worthiness (not the Belie­vers Qualifications) that prevails with God.

Oh! poor distressed fainting Soul, who art even swallow'd up of that Gulph of Sinfulness, Distraction, Dead­ness, and Heart Hardness whereof thou complainest.

Consider and remember (for thine Encouragement) that when thou find­est thy self unable to pray, there is one (at God's Right Hand) pray­ing for thee, whom God the Father knows not how to deny, or throw off: So prevalent (with him) is that Efficacious Intercession of his [Page 117]own Son, who was Consecrated thy High Priest, by God's own Sacred Oath. The Lord hath sworn and will not repent, thou art a Priest for e­ver after the order of Melchizedech, Psal. 110.4. And having such an High Undertaker for thee (with God) so my part, I cannot conceive what should discourage or drive thee back from Wrestling with God, till (Ja­cob like) thou overcome him. This is the Use that God himself would have the weakest Believer make of that great High Priest. Let us therefore come boldly to the Throne of Grace, that we might obtain Mercy, and find Grace to help in time of need, Heb. 4.16.

Thirdly, There is, there can be no Case or Condition so desperate or wretched, (in respect either of Sin, or of Affliction) out of which Christ (by his Intercession) cannot rescue and save the temp [...]ed, fallen and desert­ed Believer. Let Israel hope in the Lord, for with the Lord there is Mercy, and with him there is plenteous Redemption; and he shall Redeem Israel from all his Iniquities, Psal. 130.7, 8. The Lord preserveth [Page 118]the simple, I was brought low, and he helped me. Psal. 116.6. The Lord knoweth how to deliver the godly out of Temptations, &c. 2 Pet. 2.9. There hath no Temptation taken you, but such as is common to Man; but God is faithful, who will not suffer you to be tempted above that ye are able to bear, 1 Cor. 10.12. To which I will only add, Wherefore he is able also to save them to the utmost, that come unto God by him; seeing he ever liveth to make Intercession for them, Heb. 7.25. And can any Fruit be sweeter than this to a poor Di­stressed Tempted and Despairing Soul?

Fourthly, By the Intercession of Christ the Peace and Reconciliation (pro­cured by his Meritorions Sacrifice) is kept up and con [...]inu [...]d for ever. For unto us a Child is Born, unto us a Son is Given; and the Government shall be upon his Shoulders, &c, Esa. 9.6.

The keeping up, and continuing the Peace between God and the E­lect, as necessary as the first Pro­curement of it. As by the Merito­rious Virtue of his Sacrifice, he hath [Page 119]procur'd Peace with God for the E­lect, so by the renewing Efficacy of his Spirit in the Souls of Believers, and his prevailing Intercession in Heaven for them; he continues and keeps up that Peace. Psal. 37.23, 24. Jer. 32.40. Rev. 8.3, 4.

Fifthly, The Intercession of Christ (in Heaven) is the cause of Ap­plication of all the Good, spiritual and bodily, which Believers receive at the Hands of God. As the Pro­curement of all Good (for the E­lect) depends on Christs Sacrifice; so the Actual Application thereof to them, depends on his Intercession. And whatsoever ye shall ask in my Name, that will I do; that the Fa­ther may be Glorified in the Son. If ye ask any thing in my Name, I will do it, Jo. 14.13.14.

In the sixth place, (to add no more,) The Intercession of Christ with his Father (in Behalf of the Elect) is not a matter of precari­ous Entreaty, but of Justice and E­quity, wherein he cannot be put off. He intercedes for no Favour or Mer­cy, [Page 120]but what he first paid [...] price for, on the Behalf of his Elect; and therefore it must not be thought a matter of meer Entreaty, but of E­quity and Justice, for God to [...] to Believers what they ask in Christ's Name.

To what hath been observ'd con­cerning those six several sorts of Works, which are Peculiar to Christ (as Mediator between God and Sin­ners) I will add one more, and it is his Providential Work of Guber­nation (or Ruling the World) and that (as all the rest of his Works) is most sweet to the true Believer.

That the Government of the World is (in a way of Recompence) com­mitted (by the Father) to Christ, is plain, by his own Declaration there­of to his Apostles. All Power is gi­ven to me in Heaven and in Earth, &c. Mat. 28.18. The same witnes­seth Paul, And hath put all things under his feet, and gave him to be Head over all things to the Church, Ephes. 1.22. The same also Apostle to the Philippians saith, Wherefore God [Page 121]also hath highly exalted him, and gi­ven him a Name which is above e­very Name. That in the name of Je­sus every Knee should Bow, both of things in Heaven, and things on Earth, and things under the Earth, Phil. 2.10.

That the Works of Providence are also sweet to the true Believer; seven things will make it Appear.

First, God's King (who Rules the Providential Kingdom here on Earth) he is also the Believers King.

That Christ is God the Fathers King, is plain and evident from the Scriptures above-mentioned, to which may be added Psal. 2.6. Yet have I set my King upon my Holy Hill of Zion.

From these Scriptures it is plain, that God hath committed the Go­vernment of all things (in his Pro­vidential Kingdom) to Christ his Son, to be improv'd for the Good and Ad­vantage of God's Elect.

The Prospect which Balaam had hereof, put him on declaring the Vi­ctoriousness and Felicity of the Peo­ple of God, above all other People on Earth. The Lord his God (saith he of Israel) is with him and the Shout of a King is among them, Numb. 23.21.

That Christ is the Believers King, is evident from the Scriptures follow­ing: Esa. 33.22. For the Lord is our Judge, the Lord is our Law-giver, the Lord is our King, he will save us, Rev. 15.3. And they sang the Song of Mo­ses (the Servant of God) and the Song of the Lamb; saying, great and mar­vellous are thy Works, Lord God Al­mighty, Just and True are thy Ways, thou King of Saints.

Of Kings it is said, Regum est par­cere Subjectis, & debellare superbos. It is the Part (or Property) of Kings, to deal gently with these who submit readily to their Rightful Authority; but to subdue and vanquish their E­nemies, who submit not to the Yoke of Duty.

This Property of a King, will be found to be in God's and the Believers King, above all the Crowned Heads that ever breath'd on Earth.

For as Christ is God the Father's King, to Sway the Scepter of his par­doning Mercy, and Gospel Grace in the Hearts and Lives of the Elect; who (in effectual Calling) are made his willing Subjects: He will by his Almighty Power defend and save them from all adverse Powers which seek to spoil and ruin them: He will not only defend and protect them from all Enemies and Dangers, but he will carry it gently, and tenderly towards them, under all their Weaknesses and Infirmities. But towards the wicked, who refuse and reject his Yoke, he will vanquish and subdue them: Not by the Scepter of his special Grace, as he deals with God's Elect: But wiht that Iron Rod, which the Father hath put into his Hand (for this very end) He will break them to pieces, Psal. 2.9.

But those mine Enemies which would not that I should Reign over them, [Page 124]bring them hither, and slay them before me, Luke 19.27.

This is (undoubtedly) a high Pri­viledge and Mercy, wherewith God's Chosen are (Eternally) Blest above the rest of the Race of Adam, to be under the commanding Power and (Everlasting) successful Conduct of such a King. The Damned in Hell would give ten thousand Worlds (if they had them at command) to be under the Conduct of this King. But for their opposing and despising this precious and sweet Redeemer; they are (judicially) given up to the Ty­ranny of such a King, as knows no Mercy; who instead of saving, will continue to torment and destroy, Rev. 9.11.

This Lord Jesus, He, and He alone (excluding all others) is the Head and King over the Church of God's Elect. None will claim such a Pri­viledge, but the Man of Sin, and such as are akin to his Antichristian Hie­rarchy. Christ is (to the Church of the Living God) a Head of saving Influence, as well as a Head of Com­manding [Page 125]and Protecting Power, which none in Heaven or Earth can pretend to, without borrid Blasphemy.

Were this very Point but rightly understood, and (by Faith) apply'd as it should, it would make the weak­est Believer in England as bold as a Lyon, in the ways of his Holy Pro­fession. But for want of this, even Ministers themselves shamefully Cowar­dize when Christs Enemies appear Ram­pant.

Secondly, There is not that Crea­ture in this Providential Kingdom, which is not subjected to the Power of Christ. The Lord hath prepared his Throne in the Heavens, and his King­dom ruleth over all, Psal. 103.19.

All Power is given me in Hea­ven and in Earth, Mat. 28.18. Thou [...]ast put all things in Subjection under his Feet, Heb. 2.8. I am he that liveth, [...]nd was dead, and behold I am alive [...]or evermore; Amen, and have the Keys [...]f Hell and of Death, Rev. 1.18.

Thirdly, Not only the Creatures, but [...]ven all their natural Influences and [Page 126]Motions are subjected to the Power of Christ; yea, the Craft and Subtil­ty of all the Churches Enemies are subjected to him. No Fire can burn no Water can drown; no Thieves ca [...] rob, no Persecutor can hurt, without Christ.

It is a sure and an infallible Rule i [...] Divinity, that as no second Cause ca [...] (of it self) do good to a Man, [...] neither can it do him harm. We [...] this one Rule but rightly under­stood, and practically improv'd, i [...] would free the Minds and Spirits [...] true Believers, from many foolish a [...] panick Fears, which (frequently) i [...] ­vade them, to not only a lessening but also to a keeping out that Co [...] ­fort, to which (as Believers) the [...] have Right, and which they may (o [...] ­dinarily) enjoy, were it not for the [...] wretched Neglectiveness herein. Whe [...] at any time (or in any Case) [...] meet with a Disappointment and A­buse, a Loss, or a Cross from a [...] Creature (whatever) I cease to com­plain or murmur in God's Presen [...] that which strikes me into a profou [...] Silence, is the Consideration and B [...] ­lief [Page 127]that such and and such Accidents [...]ould not fall out, without the Pro­vidence of God; the Hand of God [...] think I) is in this rebuking Provi­dence: My Soul! lay thine Hand up­on thy Mouth, and cease quarrelling with second Causes; lest by going too far (that way) thou rob the Al­mighty of the Attribute of his So­vereignty, and give it to second Cau­ses, as if they could do any thing without him.

On the other hand, when my Meat Comforts and Relieves fainting Na­ture; when the Bed and Sleep Re­ [...]resh the weary Body; Oh! (think I) [...]ow good is God? Without whom, [...]ny Meat, my Bed, my Sleep, &c. would do me no good.

When (at any time) I am in great Streights (as often God knows I am) when this or that Instrument steps in to my Succour, my Faith (though weak) is as busie as a Bee, calling on me, to take notice of the Hand of Providence in the present Mercy. Thus, if I and other Believers, did do more and oftner than we do; [Page 128]it would be better with us (in point of Comfort) than it is.

But we live more by Sense, tha [...] we do by Faith; and that's the Rea­son why we are such Strangers to solid Comfort in our own Spirits.

Fourthly, There is not the most contingent Accident, which falls ou [...] (in the World) but the Providence of the Lord Jesus orders the same, whe­ther it be for chastening or comfort­ing poor Mortals.

Who is he that saith and it cometh t [...] pass, when the Lord commandeth it not? Lam. 3.37. Shall there be Evi [...] in the City, and the Lord hath not don [...] it? Amos 3.6.

What but the Cosideration and Belief of this, struck Holy David dumb before God, when under the Afflicting Rod of God; I was dumb I opened not my Mouth, because tho [...] didst it, Psal. 39.9. As hath been al­ready observ'd, there is neither Good nor Evil, that can fall out without Christ. Neither doth it (from hence) follow, that those Creatures which are Active in the Business of Sin, are there­fore [Page 129]Excuseable; and that, because they Act from an ill Principle; and to an end vastly differing from what Christ designs, in permitting it. Or that the Praise and Thanks which is due to God's Instruments (in serving us) should not be given them in due time and place. Neither will it hence fol­low, that a Believer is to stand stock still (like a Sheep) to be robb'd or murdered, if he sees himself any way capable of making a lawful Defence. The Reason is because self Defence is a Natural Principle; and that Man or Nation that would not stand up, to resist an Enemy who seeks their utter Ruin, would not only (herein) fall short of the very Bruits; but they would be Accessary to their own Murder, which is the worst sort of Murder. In this Case the true Belie­ver is to look on the the Doctrin of Non-Resistance, as a Doctrin which smells rank of Rome; and which was [...]ontriv'd and brought into these King­doms (by the Romish Emissaries) on purpose to manacle English Men; that (by that means) under colour and pre­tence of Religious Obedience to Au­thority; England might become un­capable [Page 128] [...] [Page 129] [...] [Page 130]of preserving it self from the Ruin design'd against it by Rome and France.

The Protestants in England (and in all the other Nations about us) have cause to Adore and Praise the Provi­dence of Christ, for the Entrance which it gave to the Jesuites into Magdalen Col­ledge; and its permitting the Bishops being sent to the Tower. For, had not these two things (Providentially) fallen out, when, and as they did; P [...]ssive Obedience, and Non-Resistance had ruin'd the Kingdom before this time. But Glory to God on high, who hath pitcht on one, to Rule and and Govern his Providential King­dom (here on Earth) whose All-seeing Eye penetrates into all the Dark and se­cret Counsels of his Peoples Enemies: And who knows (Exactissimè) most exactly, when to time his Peoples Deliverance. May this wonderful Work of Providence never be forgotten in England.

How much of the Jesuites Infernal Craft and Pollicy, there is in the Princi­ples of the People call'd Quakers, to for­ward [Page 131] Englands Overthrow, would be worth while for all true Protestants and true English Men (who love their Country and the Protestant Religion) to consider.

Fifthly, That the most dismal Dis­pensations (which fall out in the World) shall be all managed by the Providence of Christ, for the Good and Advan­tage of true Believers; yea, even Sin it self, (with the most sharp and bit­ter Afflictions, which spring from that bitter Root) shall most certainly work for the Good and Advantage of Christ's true Members, according to that in Rom. 8.28. And we know that all things work together for good, to them that love God, &c.

This Assertion that Sin (it self) works for Good to Believers, hath not only startled, but stirr'd up some to make a great Noise in the Kingdom, (and that in pretence of opposing and beating down Antinomianism) to with­stand, and decry this as a dangerous Doctrin; and that which Encourageth Men to commit, and continue in the Practice of Sin.

Those who are of this Spirit, and Principle will find (sooner or later) how wide they are off the Truth, and how injurious they are; not on­ly to the Doctrin, which is according to Godliness, but to the Peace and Comfort of Christ's Members; who are able (both from the Word of God, and their sanctified Experience) to con­tradict this, their contradicting God's Truth. Concerning which, I will on­ly say two things in this place, re­serving the vindicating this Doctrin to a more seasonable Opportunity.

First, I do affirm (in the fear of the great God) that none (on Earth) do more hate and loath Sin than those Persons who find in their Experience, that God hath done them unspeaka­ble Good by their Sins; and herein I shall (I doubt not) be seconded by the Suffrage, not only of all Ortho­dox Divines, but of all serious and Ex­perienced Christians.

Secondly, I do affirm, that it no more follows (from hence) that a true Be­liever will, or can take Encouragement to commit or continue in the Practice of Sin: than it follows, that he will (or can) venture to drink down dead­ly [Page 133]Poyson, because he is told, that an Able and Skilful Physitian is (by his Art and Skill) able to Extract out of the rankest Poyson, an Antidote to Expel Poyson, or that a Believer should be willing to throw himself off the Top of a House, which he cannot but expect will issue in breaking his Bones; because he knows that such, or such a Bonesetter is skilful at setting Bones.

England is come to a sad Pass, when the People are grown so wise (in their own Conceits) that they think them­selves able to instruct and teach their Teachers; the Sense hereof endangers the most faithful and lively Repro­vers (for God) in this formal and sleepy Age, being struck dumb, not well knowing either what to Preach, or how to speak to their Auditory, without snuffing and offending them.

If we press People to the neces­sary Duries of practical Holiness, then we are accounted Legal Preachers; Men who Preach up Moses, and who are for being justified by Works.

If we Preach up Justification by the alone R [...]ghteousness of the Son of God, freely imputed by God's Act of free and sovereign Grace, without any thing [Page 134]of the Sinners own Qualifications joyn'd (as Con-causes) therewith: Then we are accounted Antinomians, we Preach Free Grace, Free Grace; and who sees not (who have their Eyes open) this to be a sad Prognostick of God's ap­proaching Judgment on the Land?

God sometimes causeth the Tongue of his faithful Reprovers to cleave to the Roof of their Mouth, that they shall not be able to reprove or warn a rebellious People, who are to be plagued with the Scourge of God's Judgments, as in the Case of the Pro­phet Ezekiel, Ezek. 3.26. And I will make thy Tongue cleave to the Roof of thy Mouth, that thou shalt be dumb; and shalt not be to them a Reprover, for they are a rebellious House.

The like Instance we have Record­ed in the Prophet Amos. They hate him that reproveth in the Gate, and they abhor him that speaketh uprightly. Here was the Sin of that Day, they would not bear or endure to be toucht by God's Reprovers. And God takes such a Way and Method with them, as to cause them to see and read their [Page 135]Sin, in the Punishment which was to come upon them: which was, That when they stood most in need of a faithful Monitor or Reprover, even then, when the Rod of God was hea­vy upon them, they should not have him; read and compare Amos 5.10.13. With this agrees that of Paul to Ti­mothy, where he tells him, That the time will come, wherein Men will not endure sound Doctrin, but after their own Lusts will they heap up unto themselves, Teachers having itching Ears, 2 Tim. 4.3. This day is this Scripture ful­filled in England. For, by woful Ex­perience, the true Ambassadors of Christ find, that they can reprove no kind of Error in Religion, but one or other is presently toucht, even to a being (rootedly) prejudiced against the Mi­nister. I'll hear this railing Preacher no more, he Preaches against other Mens Religions; and what hath he to do with the Papists? with the Quakers? with the Arminians? Cannot he Preach the Gospel? And so in like manner, if the Preacher comes close to par­ticular Faults, as the Pride in Appa­rel in Professors, Mens taking a Liber­ty now and then to be Drunk; now [Page 136]and then to Game, and to spend their precious Time in Ale-houses and Ta­verns, chatting and prating away the time which should be spent at Home, in the Family; or in the Closet, in working out their own Salvation with Fear and Trembling, they cannot bear faithful and plain dealing. I know (saith the guilty Conscience) he means me, I like it not.

This is harsh Preaching, I'll hear it no more; I like such, and such bet­ter. Such a Preacher, he Preacheth Free Grace clearly; and such a Mi­nister, he Preaches the Love of God sweetly. When (perhaps) nei­ther the Preacher (so highly commen­ded and cry'd up for a Non-such) nor yet he that so commends him, un­derstands (savingly or experimentally) what the Grace of God means, or how the same is made the Sinners.

It even amazes me to think, how few of those Preachers, who (now) pass current for Free Grace Preachers, will be own'd by Christ at the great Day, for right Gospel Preachers: And how few of those who make so great [Page 137]a Noise in crying such up, will be found what they seem to be (viz.) true and sound hearted Believers.

This is not design'd as a Stumbling-block or a Discouragement in the way of any weak Believer, but rather for a seasonable Warning or Caution to empty Talkers, who think highly of themselves; to take heed they prove not mististaken in their Opinion of themselves. Wherefore let him that thinks he stands, take heed lest he fall, 1 Cor. 10.12.

Sixthly, In the darkest Night of Af­fliction and Temptation, the sweet Smiles of Christ's Face will cheer and comfort the true Believer.

The Pillar of Cloud in Moses his time, it was both Darkness to the Egypti­ans, and Light to the People of God. Exod. 14.19, 20. The same Dispen­sation may be a Cross for Good to Gods Child, and a dreadful Curse to a Re­probate.

The Knowledge and Belief hereof, put the Church upon giving that sea­sonable Caveat to her boasting Ene­my; [Page 138]who (in the time of God's cha­stizing her for Sin) did not a little rejoyce at the Afflictions of the Church, concluding that those Afflictions were the Forerunner of the Churches De­struction. Rejoyce not against me, O mine Enemies, when I fall I shall arise, when I sit in Darkness, the Lord shall be a Light nuto me, Mic. 7.8.

Fatherly Chastisements, and Father­ly Love do very well consist together, so saith Christ; who (as he is God) knows all things; and who (as he is Man) found it in his own Experience, that his Father (the God of Love) who loves him (his Son) as he loves himself; yet when venting his dislike of, and his Displeasure against the Sins of the Elect charg'd on Christ: He handled him so sharply and severely, that the Son of God found a Neces­sity of crying out (in the Bitterness of his Soul) My God! my God! why hast thou forsaken me? Mat. 27.46. And yet God was still his God, and his dearly loving Father for all that. As many as I love (saith Christ) I rebuke and chasten, &c. Rev. 3.19. Yea, so far are Afflictions and Tri­bulations [Page 139]from being a Token of God's being a Mans Enemy, that (indeed) to be exempt and free from them, is an Argument that the Person is none of Gods. But if ye be without chastening, (then are ye Bastards) and not Sons, Heb. 12.8.

* Gods Afflictive Dispensations are to his own Children the purging Pills, whereby God, the Great and only Wise Physitian, will purge out of the Heart and Affections of his Children, those Remains of Sin yet abiding in them. And as in Nature, those Pills (or that Potion) which are Bitterest, and which makes the Patient sickest, are the best for curing, though they are hardly gotten down: So in Christianity, those Corrections and Chastenings (from God's own Hand) which are the so­rest and sharpest to corrupt Nature; they are Attended with the greatest Efficacy, to kill Indwelling Corruption in the Believer.

Before I was Afflicted (said Holy David) I went astray, but now have I kept thy Word, Psal. 119.67. And in another place, I know, O Lord, that [Page 140]thy Judgments are right, and that thou in Faithfulness hast Afflicted me, Psal. 119.75. When the darkest and most dis­mal Cloud of Affliction and Trouble, seems to overcast the true Believer, and not only to overcast him, but to compass him about, so as there appears no likelihood of his Escape. yet, even then there is a Bright side in that Cloud, which shines on the Be­lievers Inside, to comfort and encou­rage him, in Trusting in and Relying on God, in the way of Believing and Dependance.

And not only so but we Glory in Tribula­tion also; knowing that Tribulation work­eth Patience; and Patience Experience and Experience Hope; and Hope maketh not ashamed, because the Love of God is shed abroad in our Hearts, by the Holy Ghost which is given to us, Rom. 5.3. Bles­sed be God, even the Father of our Lord Jesus Christ, the Father of Mercies, and the God of all Comfort; Who comfort­eth us in all our Tribulation, that we may be able to comfort them which are in any Trouble, by the Comfort where­with we our selves are comforted of God, 2 Cor. 1.3, 4. Nevertheless God that [Page 141]comforteth those that are cast down, &c. 2 Cor. 7.6.

Seventhly, and lastly. The Lord Je­sus Christ (the Head and King of all true Believers) being Pilot, to sit at the Helm of all Affairs (wherein the Glory of his Father, and the Salva­tion of his Elect are concern'd) he will so Steer the Course of all second Causes in this World, as not one of his Believing Members shall ever come short of a Safe and Happy Arri­val at Glory; but shall (most infal­libly) be securely conducted through all Storms and Hurricanes, which can possibly arise, to overwhelm and sink the true Believer.

Let what Times soever God pleases come; let what Calamities soever fall out in the Land; Plague, Famine, Ci­vil War, Forreign Invasion, Penal Laws, Bishops Court, Devil, World, indwel­ling Sin: Let all come upon thee (at once) and display the Banner of their Force, Policy, and Malice against thee, to ruine and destroy thee; yet thou (who art a real Believer) art safe (being secur'd under the sh [...] ­dow [Page 142]of the Appletree) and not only safe (from any Harm which can come to thee by such Storms or Enemies.) But thou shalt be (infallibly) assur'd of safe Landing in Heaven, and that by Virtue of that Universal Conquest and Victory, Atchiev'd by thy Head and King, over all his and thy Ene­mies: And his having gone through all those kind of Storms which thou fearest thou shalt meet with (and that as thy Representative) and hath shot the Gulph of Death; and is now (Ac­tually) Possest of thy Crown and Man­sion in the highest Heavens, whereto the Efficacious Virtue and Power of thy Redeemers Ascension, will in a very short space of time, bring thee to behold and enjoy the great and un­speakable things which he hath pur­chas'd for thee, and for all that tru­ly Love, and long for his Appearing.

God is our Refu [...]e and Strength, a very present Help in Trouble; therefore will not we fear, though the Earth be re­moved, and though the Mountains be carried into the midst of the Sea: Though the Waters thereof rear and be troubled; though the Mountains shake [Page 143]with the swelling thereof, Psal. 46.1, 2, 3. Whither the forerunner is for us entred, even Jesus made an high Priest (for ever) after the order of Melchizedech, Heb. 6.20.

What hath been observ'd from the latter part of the Text, concerning the Fruits of the Appletree, which are so sweet to the Taste of a true Believer; many things might have been spoken by way of Application, both to the Comfort and Joy of all true hearted Believers; and also to the Terror and Amazement of all Pa­pists, Quakers, Arminians, &c. who are destitute of the Fruit of this Ap­pletree. When spiritual Famine (from God) comes on these graceless (be­cause Christless) Souls, when they come to be Hunger-bitten, and their starv'd Souls languish away in them, for want of the Fruit they now ridicule and scorn: Then will that dreadful and killing Word take hold of, and be (Actually) fulfilled in them. Esa. 65.13. Therefore thus saith the Lord God, behold my Servants shall eat, but ye shall be hungry: behold my Servants shall drink, but ye shall be thirsty: behold my [Page 144]Servants shall rejoyce, but ye shall be ashamed. Behold my Servants shall sing for Joy of heart, but ye shall cry for Sorrow of heart, and shall howl for vex­ation of Spirit.

This is (and will be) the Doom of all those who sit not under the Protecting Shadow of this Appletree. The Fruit of this Tree is sweet to none but to those to whom its Shadow is Delightful.

The Shadow and the Fruit belongs to none but to God's Elect, even Christs Redeemed ones.

Well therefore may the Believer cry out, and say (with the Prophet) Although the Figtree shall not Blossom, neither shall Fruit be in the Vine; the Labour of the Olive shall fail, and the Field shall yield no Meat: The Flock shall be cut off from the Fold, and there shall be no Herd in the Stalls: Yet will I rejoyce in the Lord, I will joy in the God of my Salvation, Hab, 3.17.18. The Mediatorial Righteousness of God Man is upon me, and his protecting Care and Provi­dence is over me, for my Covering, to shelter me from the Laws Curse. From [Page 145]the Agonies of a fearful Conscience; from the dreadful Temptations of Sa­tan, and from the deserved Wrath of God. Here's my hiding place in time of Storm and Tempest, of whom should I be afraid, Psal, 27.5.

Whenever a Storm arises, whether rais'd by Satan or the World, or by my own corrupt Nature, or by Gods deserting,, or hiding his Face for a time: I presently (by Faith and Pray­er) run to the Appletree and take up my place under its Shadow, cry­ing out (with Holy David,) Keep me as the Apple of the Eye, hide me under the Shadow of thy Wings, from the wicked that oppress me, from my deadly Enemies who compass me about, Psal. 17.8, 9. No sooner am I set down un­der that refreshing Shadow, and be­come sensible of my Safety, but I pre­sently fall upon solacing my spiritual Senses, with beholding and feeding upon its Fruit; applying unto my self (by Faith) the saving Benefits of Christs personal Graces, and the Improvement he hath made of the same for me, a poor Worm; together with the sa­ving Benefits of his Word and Works, [Page 146](as above discovered) appropriating each Particular unto my self. Thus the Improvement which my dear Lord Jesus made of the Anointing, pour­ed out upon him by the Father (to fit him for the Work of Mediation) it is mine. The Promises of the E­verlasting Covenant of Grace (which are suited to every Condition, I ei­ther am, or can be in) they are mine. That wonderful and amazing Work of his Incarnation (or be­coming Man) it is mine. It was to Unite me to God, in a nearer and firmer Bond of Union, than was between God and me in the first Creation.

The Work of his unparallell'd and matchless Humiliation (in my Nature) it is mine. It was for me, to pre­vent my Perishing by the Damning Pride of my corrupted Nature, and to merit and purchase for me Gospel Humility.

That Work of his (perfectly) o­bey'd the Moral Law (in Heart and Life) it is mine, he obeyed the Law for me as my Surety.

The Death which he suffer'd and underwent it is mine. It was for me that he might unsting Death for me, and to give full Satisfaction to Justice for my breaking the Law, that my Sins might be Arraign'd and put to death in his Death. The Guilt of Sin can (now) no more condemn or cast me at God's Bar; neither can its reigning Power (from henceforth) detain me as its Captive (or Slave) that I should obey it, in the Lusts thereof: The Resurrection of Christ (from the Dead) it is mine. He Rose for my Justification, hereby I am fully Assured (from under the Hand of the Spirit of God) that the Whole of my Debt (for which Christ my Surety Actually Dy'd and lay con­fin'd in the Grave) is new fully Dis­charg'd; I am (from henceforth) no more liable to the Arrest of the Law, for Sin; for that the Justice of God hath (by raising my Sure­ty from the Dead) Releas'd and Dis­charg'd me.

The Ascension of Christ (from Earth to Heaven) it is mine. be Ascended for me (as my Surety, and Repre­sentative) [Page 148]to present before his Fa­ther; the Success of his Negotiation, which he undertook (for me) when on Earth. The compleat and per­fect Righteousness he fulfilled for me, to answer the Laws Demand, and the Universal Conquest and Victory which he by that Rig [...]eousness hath At­chiev'd over all his and my Enemies, he makes open shew of them in Heaven.

Besides this, he Ascended to enter upon the Possession of that Crown and Mansion in Heaven, which he himself purchased for me; the which he hath (as my Forerunner) taken into his own keeping for me, until I have accomplisht the Service, to which he hath appointed me on Earth.

The Intercession of Christ (in Hea­ven) is mine. He sits at the Fathers right Hand, to lay my Case (in all its various Circumstances) open be­fore Gods Throne of Grace, plead­ing (in my Behalf) the Price which he himself hath paid (to Justice) for the Procurement of all the Good [Page 149]I stand in need of, till I come to the end of my Race.

And to Encourage my coming to God's Throne of Grace (in Prayer) with a Humble and Holy Boldness, to obtain (in the Virtue and Merit of the Price he hath paid, and the Intercession he makes in Heaven) the Mercy and Deliverance which at any time (or in any case) I stand in need of.

The Providence of Christ (where­by he governs the World) it is mine.

He Orders and Rules all Creatures (or secondary Causes) wherein I am concern'd, for my Advantage and spi­ritual Good. Devil, World, Indwel­ling Sin, Poverty, Reproach, Friends, Enemies, Adversity, Prosperity, Health, Sickness, Life and Death. No fur­ther will the All (and Over-ruling) Providence of Christ suffer any of these to move (or stir) then he will order for my Good, and Eter­nal Advantage.

Matters being brought to so Ex­cellent an Issue (through the power­ful Operation of the Holy Ghost) my Soul finds it self under a Holy Constraint of crying out, (Admiring­ly,) Here's Fruit indeed! none could ever compare with it, of these Ce­lestial Fruits; that Feast of Fat things (promised in Esa. 25.6.) is made up, and they are by Christ himself intended in those Words; For my Flesh is Meat indeed, and my Blood is Drink indeed, Jo. 6.55. What the Prime and Fatness of Beasts and the most delicious and purest of Wines are to feast and satiate the Body.

The Flesh and Blood of Christ the Son of God (as held forth in the Gospel and by Faith, apply'd and fed upon) is unspeakably more to the Soul of a true Believer to feed his spiritual Hunger, and to quench his spiritual Thirst. The Believer while he finds himself (thus) overcast with the Shadow of the Appletree, and his spiritual Senses so (unspeakably) cheer'd and ravish'd with its Fruit; he cries out with Peter on the Mount (at the Transfiguration of Christ) [Page 151] it is good to be here, Mat. 17.3. There's no Shelter like this of the Apple­tree, which secures from all manner of Storms, be they inward or out­ward; from Devil, from the envious (wicked) World, from Heart Cor­ruption, or from God hiding his Face, Neither is any Fruit to be compared to its Fruit. A Fruit which never fails a Hungry Soul (which feeds on it) to feed, to fatten, to corrobo­rate the Soul against all spiritual Qualms and Faintings of Soul. A Fruit which (as soon as tasted) brings the per­plexed, melancholly, distracted, des­pairing Heart and Mind to Rights a­gain. A Fruit which is so far from cloying, or surfeiting the Believer; that the more and the oftener he makes use of it, the more doth he long to be at it again. This Fruit produceth in the Soul of a Believer such a Holy Dropsie (or unquenchable Thirst) as nothing short of the Beatifical Vi­sion (in Heaven) will perfectly cure, Rev. 7.16.

Come then, Oh! come all ye Poor, distressed, melancholly, despairing Souls, who dread the Terrible Sentence of [Page 152]the Law; who are frightened by th [...] Devils Temptations, who are read [...] to die away in Despair, of the Agonies and Wounds which Sin hath occasion'd in your Consciences; ye who are a­fraid, ye shall perish for want: And are afraid that God's Wrath will be your Portion for ever, hasten under the Sha­dow of the Spouses Appletree, lest the Avenger of Blood overtake thee And for thy Encouragement know it, that this Appletree affords Shelter to all comers, to all sorts of Sinners. The oldest Sinners, the vilest, and most notorious Sinners who breath this sic [...] Hell and Destruction; all will find Wel­come, none will be rejected who have a mind to come. All that the Father gieth me shall come unto me, and he that cometh to me, I will in no wise cast out, Jo. 6.37. Ho! Every one that Thirsteth, come ye to the Wa­ters, and he that hath no Money, con [...] and Eat; yea, come buy Wine and Milk without Money and without Price, Esa. 55.1, 2. And the Spirit and the Bri [...] say, come; and let him that heare [...] say, come; and let him that is athir [...] come, and whosoever will, let him ta [...] of the Water of Life freely, Rev. 22.1. [Page 153]All other spiritual Physitians (and Means of Cure) will be found Insig­nificant, and of no value. Here's the Physitian who must cure thee, if ever thou be saved. Jo. 8.36. Acts 4.12. And I dare (boldly) to assure thee, that the whole World cannot afford thee a safer Physitian, with whom to trust thy Sin-sick dying Soul, than this dear Lord Jesus, under whose Hands never any Soul yet miscarry'd, and for cheap­ness never was the like. The Scrip­tures last quoted make this plain, to which I will (only) add, that of the Apostle Paul. Wherefore he is able (al­so) to save them to the uttermost, that come unto God by him; seeing he ever liveth to make Intercession for them. Heb. 7.25. And in a better and more En­couraging Place of Scripture I cannot end.